L^pm.
ir '.'it
'i.
>;»■
1
\^
^C,(jO
-i^
H. K. BURNET.
-^ • /^fo
rfi an
BOSTON PUBLIC LIBRARY
Whitney 745 Funds
^^c^\-3h~~l
THOUGHTS
ON
RELIGION,
AND —"Jf-
Other Subjeds.
B Y
Monfieur PASCAL.
Tranjlated from the Frencjfi.
ft 4' ^
LONDON,
Printed by IV. B, for A. and J. Chur-Chil, at th<^ Black-Swan in PateY'NojIer-Rorf'^ R. Sare, ziGrayS' \ Imi-Gate in Nolbourv, and J. Ton son, at Grjys-Inn- Gate in Grays-Inn-Lane. 1704.
THE
PREFACE
Giving an account^ oftheman^ tier in which thefe Thoughts were written^ and ivere col^ le5fed; of the Caufes that retarded the ImpreJJion; of the Author s Defgn in this Work'^ and how He fpent the latter part of his Life.
MOnficur Pafcal having taken an early leave of the Mathematicks , of Natural Philofophy^ and of other Human Studies, in which He had piade fo great a progrefs that there A 2 are.
ii The Preface.
are, undoubtedly, but very few Perfons who have feen deeper in- to thofe Subjeds which He chofe to handle, began about the thir- tieth Year of his Age, to apply himfelf to things of a more ferious and more elevated Charafter, and to turn his whole thoughts, lb far as his Health would permit, on the Scriptures, the Fathers, and the Difcourfes of Pradical Chri- ftianity.
But tho' his Excellence in thefe latter Studies, no lefs than in the former, has been already teftified by fuch Works as are acknow- ledged to be exa6}: and accompliili- ed in their kind, yet we may af- firm, that if it had pleas'd GOD to have granted Him a longer Space for the carrying on his General Defign, of the Truth of Religi- on, in which He had refolv'd to
imploy
The Preface. iii
imploy the rcfidue of his Life, this Performance would have been far fuperiour to any that we have receiv'd from the fame Hand : be- caufe his Views in this refped, infinitely exceeded thofe which He had attain d of all things be- fide.
I believe this is no more than what any one will readily admit, upon the fight of thefe few Pa^ pers^ with all their Imperfedions ; efpccially when He fhall be made acquainted with the methods by which rhe Author profecuted his Undertaking, and with the en- tire Hifrory of our drawing out this Specimen, for the ufe of the Publick : of all which take the following account.
Monfieur JP^/c^/ had laid the
Scheme of this Work, many Years
before his Death : and yet we
A 3 ought
iv The Preface.
ought not to wonder that he be- gan fo late to commit any part of it to Writing : for he had al- ways acciiftom'd himfelf, to think very maturely of things^ and to range and difpofe them in his Mind, e'er He fufFer'd them to ven- ture farther, carefully weighing and examining which ought to be placed firft, and which laft , and what Order of the whole might feem moft conducible to the defired EPieS:. And then be- ing Mafter of an excellent, or, as we may truly fay, a prodigious, Memory, fo as to have often de- clared that He never forgot any thing which He had once imprin- ted in it J He was under no appre- heniion of letting thofe Thoughts, which he had at any time form'd, afterwards efcape Him : fo that 'twas ufual with Him to tarry ve- ry
Ihe Preface. v
ry long before He fet them down in Paper , either for want of lei- fure, or becaufe the State of his Health, which was fcarce ever better than crafy and uncertain, could not fupport a more labori- ous Application.
This was the reafon that, at his Death, we loft the greateft part of what He had conceived in purfu- ance of His Defign. For there was fcarce any thing left in wri- ting, either as to the principal Ar- guments which He propofed to in- fift on, or as to the Grounds and Foundations of the whole Work^ or as to the Method and Difpofi- tion ^ which could not but be ve- ry confiderable. All thcfe were fo habitually fixt in his Mind, that having neglefted to wTite them while, perhaps. He was able. He at length, found Himfelf incapa* A 4 ble
vi The Preface.
ble of going thro' with the Task, when He Vv^ould gladly have en- tied upon it.
Yet there once happened an Oc- cafion, fome ten or twelve Years iince^ that obliged Him^ not in- deed to write, but to deliver Him- ielf in Converfation, on this Sub- jc^dj'^ which He did in the pre- • fence, and at the requeft, of many Great Perfons, his Friends. To this Company, He open'd in few Words the Plan of his whole Un- dertaking ^ He reprefented the fubjeft Matter ^ He gave an Ab- ftraft of the Reafons and Princi- ples ^ and pointed out the intend- ed Order and Sequel of Things. I And thefe Gentlemen, who are indifputably qualified to be Judges in the Cafe, do aver, that they never heard any thing which dif- cover'd more beauty, or more
Strength
The Preface. vii
Strength, which was fitter to move, or to convince : they declare them- felves to have been charm'd with theDifcourfe; and fay^that the Idea which they were able to form of the main Defign from a Narrative of two or three Hours, deliver'd thus off hand, and without being laboured or premeditated, gave them the pleafure of confidering with themfelves, what the Work might one Day prove, if fully executed and carried to its laft Perfedion, by an Author, whole Force and Capacity they had fo often experienced y one who had ufed himfelf to be fo indefati^a- bly laborious in all his Compofi- tions:, who was fcarce ever fatis- fied with his firft Thoughts, how happy focver they might fcem to others ^ and who had been known on many Occafions to new-mo- del
viii The Preface.
del, no lefs than eight or ten times, fuch Pieces, as any Per- fon but himfelf, muft have pro- nounced admirable after a fingle Trial.
Having firft obferv'd to them what fort of Proofs thofe are which make the greateft Impreffi- on upon Mens Minds, and what are the moft proper means of Per- fuafion, He applied Himfelf to demonftrate, that the Chrijiian Re- ligion had no fewer Marks of Certainty and Evidence, than any thing which is receiv'd in the World, for the moft undoubted Truth.
He began the Defign, with gi- ving the Pidure of a Man , un- der which he omitted nothing that might diftinguifli or illuflrate him 5 cither w^ithout, or within,
to
The Preface. xi
to the moft fecret Motions ot his Heart. In the next place He fup- pofed a Perfon who had lived hitherto under a general Igno- rance , and utterly indifferent with regard to all things, to him- felf efpecially, to come and view himfelf in this Pifture, and by it to examine what he is. The Perfon cannot but be furprized to difcover here an Infinite Va- riety of things, which never yet entred into his Thought •, nor can without aftonilhment and admira- tion reflefl:, on what he now learns and feels of his Dignity and his Bafenefs, of his Advantages and his Infirmities, of the fmall glim- mering of Light which remains within him, and of the miferable Darknefs v/ith which he is, almoft on all fides, encompafs'd ^ in a Word, of all the prodigious Con- trarieties
The Preface.
trarietics which appear in his Na- ture. After this 'tis impoffible he fliould continue his Indiffe- rence, if he has but the leaft fpark of Reafon , and how in- fenfible foever he has hitherto been 5 he muft now of neceflity defire, when he once knows what he is, to be informed likewife whence he derives his Original^ and what Fate abides him here- after.
Having brought his Man to this good difpofition, of feeking to be infl:ru6ied in fo important a Doubt, Ke fends him firft to the Philofophers, and having re- hears'd to him the fumm of what their greateft ProfeiTors have de- liver'd on the Subjeft of Human Nature and Condition, He makes him difcover fo many Failures and Weakncffes, fo many Falfities and
Con-
The Treftce. xi
Contradiftions in all that they advance, as to judge very eafily that thefe are not the Men, who muft give him Satisfaftion.
At the next remove, He leads him the whole Circuit of all Na- tions and all Ages, fo as to give him a View of the almoft endlefs variety of Religions in the World, but at the fame time lets him un- derftand by the ftrongefi: and moft convi6i:ive proofs that all thefe Religions are fo full of Vanity and Folly, of Errour and Extra- vagance, as to afford nothing in which his Mind may acquiefce and repofe itfelf.
At length He bids him fix his Eye on the People of the Jews ; where the Circumftances he is prefented with, are fo ex- traordinary , as to engage and imploy his whole Attention. Ha- ving
xii The Treface.
ving let him into all that was fingular in this Nation^ He ftops him to take particular notice of one Book , by which they en- tirely govern themfelves , and which contains the fumm of their Religion, their Hiftory, and their Law. Upon the firfi; opening of this Book, he is informed, that the World is the Work of GOD, and that it was the fame GOD who created Man in his own I- mage, and endow'd him with all Advantages of Mind and Bo- dy, fuitable to fo high an Eftate. This Truth^ tho' it doth not at prefent convince him, yet fails not to pleafe him : his bare Rea- fon being fufficient to difcover a greater probability in the fuppo- fing GOD to be the Author of the World, and of Mankind, than in any of thofe accents
which
The Preface. xiii
which Men have framed by their own fond Invention. The only thing which gives him any doubt is, that he obferves Man accor- ding to the Pidure he fo lately view'd, to be very far from pof- fefling all thofe Advantages, which muft need have attended him, when he came out of the Hand of his Maker. But he foon gets over this difficulty^ becaufe upon looking a little farther into the fame Book, he difcovers, that after Man had been thus crea- ted by GOD , in a State of Innocence and Perfediion, his ve- ry firft Ad: was to rebel againft his Creator , and to imploy all the Gifts he had receiv'd from -Him, in oppofing and offending Him.
, M. Pafcal proceeds to inform ;iiis Novice, that this Crime ha- ving
xiv The Preface.
ving been in all its Circumftan- ces, the greateft that could be committed, received its punidi- ment, not only in the Firft Man, whom., from his State of Excel- lency and Happinefs, it plunged, at one Stroke, into Mifery and Weaknefs , into Blindnefs and Errors but likewife in all his Dcfcendents, to whom he com- municated his Corruption , and will continue to communicate it thro' all Ages.
And now, obligeing him to perufe feveral other parts of the Book which furnifli'd him with this Truth , He makes him ob- ferve, that there is fcarce any thing recorded of Man, but what bears a regard to this his Con- dition of Infirmity and Diforder: that 'tis often faid , All Flefli have corrupted themfelves, and
that
The Preface. xv
that Men are defcribed as abandon- ing themfelves to their own Sen(es\ and as having/rom their very Birth, an Inclination and tendency to Evil. He farther lets him fee that this Primitive Defeftion is the Source^ not only of all thofe in- comprehenfible Contrarieties in Human Nature, but likewife of infinite other Effeds in the things without us 5 of which he could never before trace the Caufe. In ftiort. He exhibits to him fuch a Pourtraift of Man in the whole feries of this Book, as, byanfwcr- ing to the Piece which he firft be- held, cannot but fatisfie him of its true and juft Refemblance.
Having thus brought him ac- quainted with his real Condition, full of Mifery and Grief, He af fures him, that by following the guidance of the fame Book, he will
^ be
xvi The Preface.
be led into the hopes of Comfort and Deliverance. He points out to hiin the feveral paffages^ where 'tis affirni'd, that the Remedy of all our Evils is in the Hand of GOD; that His Affiftance wc ought to have recourfe to^ for obtaining the Strength we want , that He will permit Himfelf to be pre- vail'd upon by our Intreaty , and >will even fend us a Sa^ionr^ to fatisfie for our Offences, to repair our Breaches 5 and to heal our In- firmities.
After many other peculiar Re- marks on this Book, He engages him to confider, that 'tis the on- ly Book in the World , which has fpoken worthily of the Su- preme Being, and has infpired a juft Idea of Religion. In order to which having made him con- ceive fome of the moil: fenfible
Tokens
The Preface. xvii
Tokens and Charafters of the true Religion, He compares them with thofe which are here deli- ver'd; teaching him to reflefl: with more efpecial Attention y that this Religion placeth the Per^ feftion of Divine Worlhip in the Love of GOD ^ a Charad:er al- together fingiilar, and fiich as diftinguillieth it vifibly from all others, which are convi£l:ed of notorious Falfhood by their want of this effential Mark.
Thus far He leads the Man, whom by thefe infenfible means He propofeth to make His Con- vert, without offering at any Ar- guments to demonftrate thofe Truths which He has taught him to difcover. But, then. He has fully prepared him to receive them with Delight and Compla- cency, fo'foon as they fliall be ^ 2 demon^
xviii The Preface.
dcmonftrated to his Undcrftand- ing^ and even to wifli with the greateft earneftnefs that they may at length appear to be folid and well-grounded^ becaufe he finds that they fupply fo many Afllftan- ces towards the clearing up of his Doubts, and the enfuring of his Repofe. This indeed is the very Defire which every Rational Man ought to entertain , upon the view of the feveral particulars which M. Fafcal has thus reprer fented: and 'twas but juft for Him to think that any Perfon un- der fuch a Difpofition would yield a ready Affent to the Proofs He fhould afterwards alledge, in confirmation of thofe important Truths which He had before men- tion d 5 and which are the foun- dation of Chriftian Belief, as the enforcement of this Belief wa5
the
The Preface. xix
the fole Aim of his Dircourfe.
To fpcak a Word or two con- cerning thefe Proofs. After He had obferv'd in general that the Points which He now afferted were all contain d in a written Volume, the Authority of which every Man of found Judgment muft own to be unqueftionable ^ He infifted chiefly on the Wri- tings of Mo[es 5 where the faid Points are in a particular niannei: revcal'd, and He made it appa- rent from many undoubted Cir- cumftances, that 'twas alike im- poffible, either for Mofes to have penn'd a whole Series of Falfities, or, for the Jewijh Nation to have fuffer'd the Cheat, if He had been inclined to aft it.
He argued farther from the great and furprixlng Miracle^, recorded in this Book of Religion , which
z 3 as
XX The Preface.
as they are the higheft Evidence^ if *me, fo He demonftrated ^ thai: they could not poffibly be falfe ; not only from the Autho- rity of thefe Writings in which they are attefted , but likewife from all the Particulars which ac- company them 5 and which fet them beyond all Sufpicion and Difpute.
He proceeded to evince, that the whole Oeconomy of the Ri- tual Law was purely Figurative; chat all the Difpenfations and Promifes to the JewiJI:) State, were but the Shadows of Good Things, which recciv'd their accompliih- ment from the Appearance of the Mejpas ; and that after the Veil was once taken away, they vilibly confpired, and were confummated, in the behalf of thofe who believ'd mjESVS CHRIST zt His Coming.
The
The Preface. xxi
The next Reafon ofter'd by M. Fafcal for the credibility of Reli- gion, was taken from the Prophe- cies 5 a Subject on which He en- larged more than on any other. As Ke had been very laborious in this Enquiry, and had obtained very particular views of the refpe- 5:ive Prediftions, fo He open'd them after the moft intelligible manner ^ explain d their Defign and their Event with a wonder- ful facility, and placed them in all their force and light.
At length having run thro' the Books of the Old Teftament, and intcrmixt, upon Occafion, many convincing Remarks , admirably ferviceable to the Foundations of Religion, He entred on the con- fideration of the Nen' Tefia- ment , in order to the corn- pleating the whole Argument by
a 4 the
xxii The Preface.
the Truth and Reahty of the Gofpcl.
He began with our LORD Himfelf*, whofe Charafter and Commiffion^ the' it was invinci- bly attefted by the Prophecies , and by all the Figures of the Law, which had their perfeft Confum- mation in Uim alone, yet He far- ther illuftrated by many Eviden- ces drawn from His Perfon, His Miracles, His Doftrine, and the Circumftances of His Life.
Hence He defcended to the Charafter of the Apoftles ; and that He might eftablifli the Cer- tainty of that Faith, which they To refolutely and fo univerfally preach'd, having laid it down for a Principle, that they cannot be accufed of Falfliood, but up- on one of thefe two fuppofitions, either that they were themfelves
deceiv'd.
The Preface. xxiii
deceiv'd^ or that they were enga- ged in a Defign of deceiving O- thers; He made it evident that both thefe fuppofitions were alike abfurd and impoflible.
In fine, He pafs'd by nothing that might confirm the Truth of the Evangelical Hiftory ^ inferting many admirable Reflexions, on the Gofpel itfelf, on the Style and Perfon of the Evangelifts, on the Apoftles particularly, and on their Writings^ on the aftonifli- ing number of Miracles j on the Example of the Saints, and on all the Methods which contributed to the final Eftabliihment of Chri- Jiiamty. And tho' , in a fingle Difcourfe, He wanted time for the full improvement of fo vaft a Subje^S:, which He referv'd for his intended Work, yet He of- fer'd enough to evince, that all
this
xxiv The Preface.
this could not be the contrivance and atchievement of Men^ and that it was GOD alone who was able thus to guide the Iffue of fo many different Occurrences , as to make them all confpire, in gi- ving an irrefiftible Teftimony to that Religion which He Himfelf came to fettle amongft Men.
This was the fubftance of M. FafcaVs Converfation ^ which He propofed only as a sketch of his .Great Undertaking : and 'twas by the favour of one of the Gentle- men there prefent, that we have fince obtain'd thefe ftiort Memo- rials of what He deliver'd at that time.
In the Fragments here publifli'd we fee fomething of the vaft De- fign conceiv'd by our Author: yet we fee but little , and even this little comes to us after fo im-
perfeii
The Preface. xxv
perfect a manner, neither carried to its )ufl: Height, nor digefted in its proper Order, that it can afford us but a very obfcure Idea of the Per- feftion which He would have given it, in His finifli'd Performance.
The Reader will not think it ftrange , if in thefe few Reliques which are preferv'd, the Difpofi- tion of the Subieds is not made according to the Primitive Method. For there being fo little found which had any dependence or connexion, the Publifliers thought it utterly ufelefs to be confined to this intended feries, and therefore were fatisfied with keeping as near as they co\ild to fuch an Order as feem'd moft convenient in refpe^t of the Fragments themfelves. It is alfo hoped, that there are but few Perfons, who, upon forming a General Notion of M. PafcaVs
Deiign,
xxvi The Treface.
Defign, will not fiipply by their own Judgment the defeft of this Difpoiltionj and who, after an attentive regard to the different matters here difplay'd, will not, in fome meafure, conceive how they ftand related, according td the Original Idea of the Author.
Might we be fo happy as to fee a perfect Tranfcript of the fore- mention d Difcourfe, in the fame Order in which it was delivered, we fliould have fomewhat to com- fort us under our Lofs of the Greater Work , of which we Ihould by this means enjoy fome hnperfect Model. But it pleas'd GOD to deprive us of both thefe Benefits. For M. Vafcal fell foon after into a languiihing Diftemper, which held Him during the four laft Years of His Life , and which tho' it did not betray itfelf by ma-
nf
The Preface. xxvii
ny outward Signs^ nor oblige Him to be a Prifoner to his Bed, or his Chamber, yet very much incommo- ded Him, and, in a manner, ren- dred Him incapable of apply- ing himfclf to Bufinefs of any kind. In fo much that the chief Care and Employment of thofe about Him was to hinder Him from writing , and even from fpeaking of any thing which re- quired Intention and Force of Spi- rit, and to entertain Him only with indifferent things, and fuch as could no way diforder or fatigue Him.
Yet it was in thefe four Years of Wcaknefs, that He framed and penn d all that He left behind on this Subjeft, and all that is here made Publick. For tho' He waited 'til his Health fliould be fully reeftabhfli'd and confirm'd,
to
xxviii The Preface.
to f^t upon the Work in good earncft^ and to commit exafUy to writing what He had fo well di- gefted and difpofed in his Mind j yet when there occur*d to Him a- nyThought, anyView, any Idea, or even any Turn or ExpreflTion, which He faw might one Day prove ferviceable to his Defign, the Condition He was now under not fuftcring Him to attend them fo clofely as before his Illnefs, nor to fix them with fo much ftrength and ftedfaftnefs in his Memory^ He chofe to preferve them by the help of fome fhort Notes. In order to this^ He took the firft remnant of Paper that came to hand, and entred what He was then meditating, in a very few Words, and often in but half a Word ^ for He writ purely for his own ufe, ^nd therefore
W9§
The Preface. xxix
was content to perform it very (lightly, and fo as not to difcom- pofe his Temper , barely fetting down thofe hints which vt^erenecef- fary for the recalling to his Mind the Ideas He had once conceiv'd.
This was the way in which M. Pafcal penn'd His Thoughts. And I believe there is no Man, who from thefe flight Beginnings, thefe feeble Effays of a fick Perfon, that writ only for Himfelf, and writ thofe things only which He was afraid might otherwife be loft, and which He never afterwards touched orrevifed, will not make fome guefs, what the entire Work muft have been, had the Author perfeftly recovered, and found opportunity to give it his laft Hand : He who had the Art of placing things in fo goodly an Order, and in fo fair a Light ^ who gave fo
par-
XXX The Preface.
particular, fo noble , and rais'd a turn to all that He faid ^ who defign'd that this Performance fhould be more laboured than all his former Pieces ^ who had refolv'd to employ in it his whole Strength of Genius, and all the Talents which GOD had given him , and who had many times declared that it would required ten Years of found Health, to bring it to Perfefiion.
It being well known that M. Pafcal had thus engaged Himfelf in the Caufe of Religion, great Care was ufed at his Death to colleft all his Writings on this Subjeft. They were found all together tied up in feveral Bundles, but without order or connexion ; becaufe as we before obferv'd , thefe were but the rude exprefli- ons of his Thoughts, which He
fet
The Preface. xxxi
fet down in broken Papers as they occafionally ofter'd themrelveso And, then, the whole was fo im- perfeft, and fo very ill written, that it feem'd no ordinary labour bare- ly to decipher it.
The firft thing that was done^ was to get the Papers copied, fuch as they wefe at prefent, and with the fame Confuflon in which they lay. But when this was perform'd 5ind the Fragments more eafily perufed aind examin'd in thel Copy thail in the Author's Ma^ nufcript , they appear'd at firft: View fo indigefted fo little pur- fued, and, for the moft part, fd obfcure, that 'twas very long e'er the Parties concern'd were brought to entertain any Defign of print- ing them^ tho' frequently urged by Perfons of the greateft Note^ with the maik pfeiling Infcances
b anc?
xxxii The Preface.
and Solicitations : bccaufe they well iinderftood that they fliould not anfwer the Expedation, and fill up the Idea which had been long conceiv'd of the Underta- king 5 by fending abroad thefe Remains under fo manifeft Difad- vantages.
At length they found them- felves obliged to give way to the Defire and Impatience which almoft all the World feem'd daily to exprefs. And they were the rather prevail'd upon to give their Confent ^ becaufe they hoped that the Readers would have fo much Juftice^ as to diftinguifti between a finifn'd Performance, and the jfirfc Lines of a Piece^ and to guefs at the Beauty of the Work, by the rudeft and moft imperfeft Draught. The Publi- cation therefore was refolv'd up- on;
The Preface. xxxiii
on 5 but there being feveral ways of executing it , fome time v/as again (pent in confidering which to take.
The moft obvious, and without doubt, the moft eafy, manner^ was to let them be printed in all refpe^ls as they were found. But it was foon perceiv'd that this would entirely obftruft all the Ufe and Benefit that might other- wife be promised from them : be- caufe thoie Thoughts which feem'd to be more finifh'd and more conned:ed, to be exprefs'd with greater clearnefs and carried to a better Head, being intermixt and almoft overwhelm'd with fo many others which were imper- fed, obfcure, unwrought, and fome of them utterly unintelligi- ble to any but the Author, there was good reafon to apprehend,
b 2 that
xxxiv The Preface,
that the latter would highly pre- judice the former, and that this Volume of broken Meditations^ which muft fwell to fo great and fo very unprofitable a Bulk , could be only look'd on as a confufed Mafs, without Order, Dependence, or Ufe,
There was another way of publifliing thefe Reliques: and that was, to fpend fome labour upon them before they went to the Prefs, in illuflr^ting fuch Re- flexions as were obfcure, finifhing thofe that were imperfeft, and in carrying on the Defign of the Author, thro' all the Fragments^i fo as, in a great meafure, to ac- compliili the Work which He had begun. This Method was evidently the moft perfecl:, but then it was exceedingly difficult to be purfued. However, the
thing
The Preface. xxxv
thing ftop d here for a time, and foQie fteps were aftually made towards the performance. Yet it was at laft refolv'd to rejed this Expedient as well as .the former: it being coniider'd, that 'twas a thing next to impoalble to fall re- gularly into the Meafures of an Author, efpecially of a Deceas'd Author T and that this would not be to prefent the World with M. FafcaVs Offsprings but with fomewhat of a quite diffe- rent Complexion and Confiitu- tion.
To avoid the inconvenience of both thefe Propofals, a middle way was found, which has been here follow'd by the Publilliers. They have only felefted from the whole Number qf fcatter'd Thoughts, fuch as they judg'd to be the moft finiHit, and mofl: inr
b 3 tellb
xxxvi The Preface.
telligible ; and thefe they have prelented to the World ^ without Addition or Alteration : excepting that whereas they lay before con- fiifedly difpers'd^ without Order and Dependence^ ^h^Y are now put into fome kind of Method, and reduced under Common Heads, agreeably to their refpedive Sub- jects. As for all thofc which were too imperfeft, or obfcure, it was determin d entirely to fup- prefs them.
Not but that there were many admirable Reflexions of this latter kind, and fuch as might aftbrd very nobleViews, if thro'ly apprehended. But as it had been a fettled Rule, that no Endeavours fhould be ufed towards illuftrating alid com- pleting them^ fo in their prcfent Condition they muft have been wholly ufelefs. I lliall produce
one
The Preface. xxxvii
one Example, to furnifli the Rea* der with fuch an Idea as may afr fift hhn in forming a Judgment of the reft ; The Reflexion, as we found it in the Author's own words, is as follows. A Mecha- nic jpeakjng of Riches ^ a Solicitor freaking of War^ or of Regal State^ &c. But the Rich difcourfe well of Riches : a King fpeak^ coldly of a "uaji Prefent which He is about to make--) and GOD difcourfeth well of GOD.
This Fragment contains a moft excellent Thought: but fuch as few, perhaps, will be able to pe- netrate ^ becaufe it appears fo in- tricate, abrupt and concife, that if the Author had not frequently dcliver'd Himfclf to the fame pur- pofe in Converfation with his Friends, it would have been no cafy Task, to retrieve it from fo
b 4 con-
xxxviii The Preface.
confufcd and pcrplcx'd an Expreft fion. Let us examin it more nearly^ and obferve where the fe- cret Beauty is conceal'd.
M. Tajcal had made a great number of very particular Obfer- vations on the Style of the Holy Scriptures, of the Gofpel efpecial- ly^ and had difcern'd many Exr cellencies which perhaps none ever reach'd before Him. A- mongft other things , He w^as wont to admire the Native Sim^ plicity, and, if we may fo term it, the C.olchiejs^ and Unconcern^ ednefs, with which our LORD feem'd to fpeak of the Grcateft and moft important SubjeL):s : as for infiance, of the Kingdom of GOD, of the Glory of the Saints in Heaven, and of the Pains of Hell ; without dilating upon thefc Topics, as. the Fathers, and ail
other
The Preface. xxxix
other Writers are obferv'd to do. And He (aid the true reafon of this difference ^ was , that the particulars before mention'd, tho' infinitely Noble and Sublime in refpeft of us, were by no means roinrefpeaof7£5^6^ CHRIST, and that therefore 'twas natural for Him to fpeak of them with- out Aftoniihment or Admiration : as we hear a General fpeaking of the Siege of fome Place of confe-^ quence , or of his Succefs in a mighty Battel^ without being mo- ved or affe&d ; or, as a King exprelleth himfelf with indiffe- rence about a Sum of many thou- fands, which a private Perfon, or a Mechanic, could not name with- out the higheft Exaggerations.
This is the Thought which is really couch'd under thofe few Words of thQ Fragments now re- cited :
xl 77?^ Preface.
cited : and this Corifidcration ad" ded to many of the like nature, cannot fail of fupplying Rational and Sober Men, with an Argu- ment for our lord's Diz^inity.
I am perfuaded that this one Inftance may be fufficient, not on- ly for a Standard in judging of al- moft all the other Fragments which have been retrench'd ;, but like- wife for a Proof of the little Ap- plication 5 and even the Negli- gence with which the greateft part of M. PafcaTs Remains were writ- ten. And as this will juftifie what was before afferted, that the Author writ them, in cffcft, for none but Himfelf , and without the Icaft apprchenfion of their appearing abroad in this Drefs; fo 'tis hoped it may in fome mea- ftire exciife the failures with which they come attended.
If
The Preface. xli
If in the prcfent Colledion, the Reader fliall fcili meet with* fome Thoughts, which are not altoge- ther free from obfcurity, J telieve that as his Attention will- foon render them intelligible, -io'4t will engage him to confefs, that they are no Icfs happy than others, and that it was better to prefent them under their own fententious Brevity, than to explain them by a multitude of Words , which would only have rendred them faint and languifhing, and would have defeated one of their princi- pal Graces, the faying much in Jittle compafs.
An Iniiance of this kind we have in the Chapter entituled, rhe Proofs ^f]^SUS CHRIST by tfj€ Prophecies'^ where the Author exprefleth Himfelf in the fol- io Vving Terms: The Prophets have
intcr^
xlii The Preface.
"*' li— — — III I I .. 1. .. I. ■ ■ y I 11
interwozfcn particular Prophecies with thofe concerning the Meflias: that neither the Prophecies concern- ing the Meffias Jhoald he without their Proofs nor the particular Pro- phecies without their Fruit. In chis Fragment 5 He gives the reafon why the Prpphets, whofe Eyes were fixd on the Mejpas only, and who, in all appearance, ought to have foretold nothing but what bore a relation to Him, do yet frequently infert other matters which feem to be indiiferent and unprofitable to their Defign. Which, He tells us, was done, that thefc particular Events being accomplifli'd day by day in the Eyes of all the World, exa5:lyas they were foretold, the Authors of them might be inconteftably acknowledged as Prophets ^ and, confequently none ipight doubt of
the
The Preface.
the Truth and Certitude of their Prediftions coneerning iheMeJpas : fo that by this means as on the one hand, the Prophecies which re- garded the Meffias^ in fome fort derived their Evidence and Autho- rity from the particular Prophe- cies, which were thus manifeftly verified j fo, on the other hand, thefe particular Prophecies, ferving in fuch a manner to evince and authorize thofe which regarded the Mejpas ^ were not without their Fruit and Benefic. This is the Senfe of the above mention'd pafTage in its true Light and )uft Extent. But there is no Man who will not take a much great- er pleafure and fatisfaftion in opening it himfelf, than in finding it thus clear'd and unravefd to his hand.
I think
xliv 77?^ Prefice.
I think it not impertinent, in or- der to the undeceiving certain. Per- fons who may pofllbly expeS: to meet here with Geometrical Proofs and Demonllrations of the Exift- ence of GOD, the Immortality of the Sou!, and many other Ar- ticles, of Chrijiian Faith, to affure them, that this was never the De- fign of the Author. He propo- fed. to evince thefe Truths of Re- ligion not by demonftrations, foun- ded on Self-evident Principles, and therefore able to overcome the Obftinacy of the moft harden'd Infidel ^ nor by Metaphyfical Rea- fons, which, very often, rather* unfettle than perfuade the Mind ^ nor by Common Places drawn from the divers Effeds of Nature ^ but by Moral Arguments, which operate more on tlie Will, than on the Underftanding. That is ^
He
The Preface. xlv
He refolv'd to make it his chief Aim, rather to difpofe and engage the Heart, than to convince and fubdue the Judgment ^ becaufe He knew that the Pafflons and vitious Inchnations which corrupt the Will, are the greateft Obftacles and Prejudices which we labour under , and that if thefe were once removed out of the way, the Underftanding would not long refift the Light and AfTurance of Faith.
Thus much will be eafily ob- ferv'd from the following Papers. But the Author has declared Him- felf more expresfly on this Point in one of the Fragments which re- main unpubliih'd. I jhallmt here (fays He,) tindertah^ to proz'e by Natural Keajons^ either the Exiji- ence of GOD ^ or the My fiery of the Holy Trinity^ or the Immortality of
the
xlvi The Preface.
the Soul^ or any other Truth of the fame Order : not o?ily becaufe I thinly ^yfdf unable to produce dny fucb Argume7it from Nature^ as fhall convince a fettled At he if , but be- caufe all fuch Knowledge^ without JESUS CHRIST, k unprofitable and barren. After a Man was per- feSily well perfuaded that the Pro- portions of Numbers are really im- material^ eternal Truths^ depending on the Firft and Original Truth in which they fubfifi^ and which is no other than GOD , J fhould think^ him but ^ery little ad'vanced in the Affair of his Saltation.
Some, again, may be furprized to find m this Colleftion fo great a diverfity of Thoughts ^ many of which feem very remote from the Subjcft that M. Pafcal undertook to ilkiftrate. But it ought to be confider'd that His Defign w.i^
really
The Preface. xlvii
really of a larger extent than we may imagine , and not level'd barely againfl: Atheillical Perfons^ nor againfl: thofc who deny fome Fundamental Article of Faith. The great Love and fingular Ve^ neration which He had for Religi« on made Him impatient^ not on- ly when He faw it dire£J:Iy ftruck at, but when it was in the leaft degree corrupted or impair'd. In fo much, that He profeffedly op- pofed Himfelf to all thofe who attack'd it either in its Truth, at in its Holinefs : that is, not only Atheifts, Infidels, and Hereticks, who refafe to fubmit their falfe Lights of Reafon, to the Evidence of Faith ^ but even to fuch Chri-^ jitans and Catbolkks^ as tho' they continue within the Pale of the! Church, yet do not conform their Lives to the Purity of the Gofpel
Q Maxims^
xiviii The Preface.
Maxims 5 which are propofed to us, as the Meafure and Rule of all our Afiions.
This was his Defign: and this was great and ample enough to take in the mam of what is here colleded. Yet the Reader will meet with fome Obfervations , which have no dependence on it, and which indeed were never con- ceiv'd under fuch a relation: as for inftance, the greateft part of thofe in the Chapter of MifceUa- neons Thoughts ^ which were like- wife found amongft the Papers of M. Pafcal^ and which were there- fore permitted to accompany the reft, becaufe the Book is not now given to the World, barely as a Refutation of Atheifm, or a Dit- courfe upon Religion, but as a Col- ledion of Monf. PafcaFs Thoughts on Religion^ and other Subjects.
I think
I
The Freface. xli5£
I think there is nothing behind in this Preface, but to fay fome- what of the Author, now we have done fpeaking of his Work. Such an addition may not only leem juft and proper, but may likewife turn to excellent ufe, by fhewing us how M* Pafcal firft en- tred into that Efteem for Religion^^ and thofe Sentiments about it, which engaged Him to form the Model of fo Great an Underta- king,
In the Preface to his Treatifes of the Mquilibrinm of Liquors^ and of the Gravity of the Air, a brief relation has been already gi- ven of the manner in which He pafs'd his Childhood •, of the vaft progrefs made by Him, with the greateft Celerity, in all the Parts of Human and Profane Knowledge^ to which He applied Himfelf , e- Q 2 fpecially
The Preface.
rpccially in the Mathematics, of the ftrangc and furprizing Method by which He was taught this laft Science at the Age of eleven or twelve ; of the little Works which He would then compofe, and which always appear'd far above the Strength and Capacity of thofe Years , of the prodigious and afto- niiliing force of his Genius, difco- ver'd in his Arithmetical Inftru- ment, which He invented between nineteen and twenty^ and, in fine, of his Curious Experiments about a Vacuum^ perform'd at Koan^ in the prefence of the moft confiderable Perfons of that City, where He refided for fome time, while his Father was employ 'd there in the King's Service, as In-- teuda?n ofjtiftice. So that I fhall not repeat what was then faid, but only reprefent in a few words
by
The Prefice. Ji
by what means He was at lengtJi induced to defpife all thefe things, and with what kind of Spirit He pafs'd his concluding Years: by which He no lefs evidenc'd the Greatnefs and Solidity of his Piety and Virtue 5 than He had before demonftrated the Force^ the Ex- tent, and the admirable Penetra- tion, of his Judgment.
He had, by the particular Pro- vidence of GOD, been preferv'd from thofe Vices into which young Gentlemen are fo often betray 'd : and, what feem'd very extraordina- ry in fo nice and inquifitive a Ge- nius, He was never difpofed to Scepticifm in Religious matters, having always confined his Curio- fity to Natural things. He has often faid, that He ow'd this Ob- ligation, amongft many others, to his excellent Father, who, having
c 3 him-
Hi The Preface.
himfelf the moft profound Vene- ration for Religion, took care to inftil the fame into Him from his Infancy, giving Him this for a Maxim, that whatever is the Ob- jc£t of Faith cannot be the Objefl of Reafon , and therefore ought much lefs to bow and fubmit to It.
Thefe Inflrufliions , frequently repeated to Him by a Father for whom He had the higheft RefpeS:, and in whom He obferv'd a Ge- neral Knowledge join'd with a ftrong and piercing Judgment , made fo deep an impreflion on his Spirit, that He w^as never inclined to the leaft Doubt by the Dif- courfcs which He heard from Li- bertines '^ whom, with fo early a Difccrnment, He look'd upon a§ Men guided by this falfe Princi- ple, that Human Reafon is above ■ : ■ ^' ^^ al|
The Preface. liii
all things, and as thofe who were utter Strangers to the Nature of Faith.
But having pafs'd his Youthful days in fuch Employments and Diverfions as appear very innocent to the Eyes of the World , it pleas'd GOD fo to touch his Heart, as to let Him perfectly un- derftand that the Chriftian ReU- gion obligeth us to live for GOD only, and to propofe no other Objed or Aim. And this Truth appeared to Him fo evident, fo ufeful, and fo necejGTary, that it made Him enter on a Refolution of retiring and difengaging Him« felf by degrees from ail his Worldly Dependences, to attend wholly on this one Defign,
He had indeed taken up fuch a
Defire of Privacy, and of devo^
ting Himfelf to a more Holy and
c 4 Chriftian
llv The Preface.
Chriftian Lifc^ while very Young ; and this had before moved Him entirely to abandon all Profane Studies, in order to the giving Himfelf to thofe only which might be ferviceable to his own Salvation, and to that of others. Bat the continual UnelTcs into which He fell, diverted Him ma- ny Years from his Purpofe, and retarded the full execution of it, 'til 'He arrived at the Age of thirty.
It was then that He began to labour in it with all his force; and that He might the more eafi- ly obtain his Wifii, and cut off all his Engagements at one Stroke, He changed his Lodgings, and foon after removed into the Coun- try ; whence returning after fome time, He fo w^ell teftified his Re- folution of forfaking the World,
that
-•7
' The Preface. riv
that, in fine, the World forfook Hhn. The Conduft and Regula- tion of his Privacy He eftablifli'd on thefe two principal Maxims, to renounce all Pleafure, and all Superfluity ^ on thefe He ever fix'd his Eye, fiudying to make nearer advances tovi^ards them^ and to attain every day new de- grees of Perfc(51:ion.
It was his continual application to thefe two Noble Maxims that enabled Him to fuftain with fo exemplary a Patience all his Sick- nefs and Sufferings, which fcarce left Him free from Pain during his Life : it was this that enjoyn'd Him to praftife fo rigorous and fevere a mortification tow^ards Him- felf, not only denying his Senfes whatever was agreeable to them^ but taking without uneafinefs or difguft, and even with Joy and
Satis-^
Ivi The Preface.
Satisfaftion^ any thing that might {eem diftaftful, when it was pro- per either as Nourifliment, or as Phyfick : it was this that engaged Him to retrench every Day what He judg'd not abfolutely necefla- ry, either in Cloaths, or Food, or Furniture, or in any other Ac- commodation : it was this that in- fpired Him with fo great and ar- dent a love for Poverty, as to make it the ruling Thought of his Mind, fo that He never undertook any thing 'til He had firft ask'd , Himfelf, whether Poverty was con- fiftent with fuch a Propofal ^ and on all occafions exprefs'd fo much Tendernefs and Affeftion towards the Poor, as never to refufe an Alms, and many times to beftow very largely on a Charitable ac- count, tho' out of his own necef- fary Subfiftence ; it was from this
that
The Preface. Ivii
that He could not bear any Ni- cety in providing things for his Convenience or life, and that He fo much blamed the Humour of fearching after Curiofities, and the Defire of excelling in all things, as of employing the ve- ry beft Artifts, of having every thing made in the neweft Fafliion, and many other Fancies, which are wont to be gratified without fcruple, becaufe they are look'd upon as harmlefs , tho' to him they bore a quite different Af- pe61:: to conclude, it was this that prompted him to perform a great number of moft remarkable and moft Chriftian Aftions, which I forbear here to relate, that I may not feem tedious, and be- caufe I attempt not to compofe a Life, but only to convey fome h dea of the Piety and Virtue of M.
Iviii The Freface.
Pafcal to thofe who had not the Happinefs of his Acquaintance : for, as for thofe who knew Him, and who were admitted to His Company during his latter Years, as I do not take upon me to in- form them by what I write, fo I doubt not but they will teftify in my behalf, that I might ftill have enlarged on many worthy Parti- culars, which I have now chofen to pafs over in Silence.
Adver-
Advertifement.
'' I ^HE Thoughts Tphich make up -*~ this Book^ha^ving been compo^ fed and written by Monfieur Pafcal, after the manner reported in the Preface^ that is^ as they happen d to come into his Mind^ without Se» quel J or Order ; the Reader cannot fuppofe that he Jhall jind any great regularity in the Chapters of this ColleBion^ which confiji for the moji part^ of many independent Thoughts^ ranged together under the fame Heads^ for no other reafon but be-- caufe there appear d jome hjnd of affinity between their SubjeBs. But the' fro?n the bare reading of a?iy Paragraph it might ivtth eafe be de- termind whether it he a continuation
of
of that which preceded^ or whether it belongs to a new Defign^ yety for the more con^venience^ it was jndgd proper to make ufe of fome particular mark of DiJiinSiion^ Thofe Paragraphs^ therefore^ which ha've an JJierifc prefix d to them will be kpown to be fuch as are of a quite different piece^ and entirely fe- parate from the foregoing. And thofe which want this marh^ will as eafrly be h^own to mak^ but one and the fame Difcourfe^ and to ha'z/e been found in this ^ery Order and Method^ amongfi the Authors Origi- ml Papers,
THE
THE
PREFACE
O F TH E
TRANSLATOR.
AS the Name of Monjzeur Pafcal is dear to All vpho ha<ve the Happinefs to be ajfeSied with what is either profound in Knowledge^ or exaSi in Witj fo the Defign and manner of the foUorV'- ing Workj are difplayd at large in the Excellent Preface ofthofe Friends^ by whofe Care it was made public^ Tet the Tranjlator being obliged to offer fome Excnfes for himfelf is contented to premife fome recommen^ dations of hii Author j wijhing thofe
may
The Tranflator
may appear as juji as theje will pro<vc unneceffary.
In the fnain Attempt we are jhewn what the Create ji Genui^ could do on the Greateji SuhjeB : For tho" the Draught is far from being finip/d^ yet it conpjis entirely of Majier-Jirokes ^ and therefore may ike more eafily be difpens'd with for the want of Colouring and Shade.
To confider fome of the principal Tarts. Tihe moji rational and moft pathetical Addreffes to the Sceptics demonflrate^ that were the utmoji latitude indulgd to thefe Men^ 'til they pould be loft in their Priz^ilege of free-thinkings they could not otherwife reco'ver and come to them* fel'ves 5 but by fetling upon the Foundations of Faith ^ which is as "Natural a Cure for the wandrings of Reafon^ as Reafon itfelf is for the Extra%fagancies of Imagination : and
that
to the Reader.
that the otily Caufe why fo many haife mifcanied in thk Ad'venture^ has been their want of Strength to gd thro^ the Courfe^ and to ride out that Storm which Vice^ or Rajhnefsj had brought upon their Faculties. It will be obfer^'dj that in one Ejfay againji this Spirit of Indifference^ the Author has proceeded upon the Suppqfition of his Ad^erfaries^ and has emnced^ that ifKeafon^ (as is pretended^) were doubtful in the Cafe-^ yet Frudence ought to incline to the fafer fide. But it fhould likewife be obfer^'dy that a pectdiar Ad^er- tifement is prefix d to that Chapter:^ and that this was a way of argu- ing which Monfieur Pafcal, or his Friends^ confefsd to Jiand in need of an Apology. "? ^'
The Metaphyseal Speculdtio?js fecm mofi refined and accomplip^'dj not only for their furpriT^ing No'velty^
d a?id
The Tranflator
and for the engaging manner inwhich they are deli'verd^ hut chiefly on account of thofe more Sublime Views in rrhich they terminate and conspire. For 'tis abjurd ta cmtdemn the /e- junenejs of the Antients in this Sci- ence^ if our Reafonings be as Hea^ theniJJj as their hanguage was Bar- barons ; and if infiead of the dry t runes of their Terms and Diflin- Bions^ (rrhich^ being rightly tranf- planted^ we might impro^ve into ufe- fnl Fruity) we adti<vate an unpro- fitable Elegance^ and under all the verdure of Exprejpon betray a Bar- rennefs of Thougfjt. Which is yet the Cafe ofthefeabjiraBedDoBrines^ when rais'd upon Principles merely Human •, upon that Wifedom which is earthly 5 and cometh of the Earth, but is not water d from ^- bo'z^e^ or^ mingled with the Foun- tains of Truth. Whereas y therefore y
fomc
to the Reader.
fome pyofejpng tbk retired Kftorv- ledge ha've much impair d the credit of their Labours^ by feemi??g to de^ rogate from that of the Holy Scrip- ture ^ Monfteur F3i(c2i\^ by hi^ accu- rate Knowledge of its Harmony and Agreement^ his fkculiar dijcernment of Prophecies and Miracles ^ and his fingnlar Art of illujirating and com- paring different Texts ^ has made it appear Venerable^ even to fuch as are not wont to read it with his ftn-* cerity of Intention ^ and his truly Chriftian Heart.
How HJeful are thofe curious En- quiries concerning the Extent^ and Di'vifibility of Matter , and the powers of Numbers^ (^of which the Author had jo ^aji a Conrprehenf^ on^) in rendring the Myfleries of Nature fubfer^ient to thofe of Faith j /;/ abafing the Pride of our Z)nder< fianding^ and in afcribing Glorf
d 2 tQ
The Tranflator
to Him rpho alone is truly Infinite, and -who while He has gwen us Abi- lity to mah^ and compare , thefe fceminglnjinities^ does yet prefent us with jomethingy e^en in thefe^which is much more unfathomable to our PerfcSiions^ than Htcommenfurate to His own ? How may the Reflexions upon Manh^nd^ fo jprightly and <vi- gorons^ fo penetrating^ and fenfibhy inz^ite us to obfer^ve^ that the Sen- tence which the Wifefl of Men^ fa long fince protwunced on Mortal Va- nity, has been tnoji jirongly conflrntd by thoje who ha^ve made the nearefl approaches to his Wifedom ^ and that^ as He rejoh'd the whole matter, (^all that was Good^ or Great in Life^) into the fearing GOD and keeping His Commandments, fo thefe ha^e centred all their Contem-, plat ions in Religious Belief and Pra-^ ^icey as the only things whi^h can
rejiori
^^mm
to the Reader.
rejiore the Credit of our Nature^ and reconcile /^ to our own Good Opinio on? How do the Thoughts upon Death exalt the Consolations of Phy- lofophy into the Hope and Affurance of Religion? Did i^^mylius, or Ca- to, or Tully, deliver themfelzfes with fo compofed Gra'vity^ and yet fo tender AffeBioM^ on the LoJ? of their Children , as M. Pafcal has done J onthat of his Father ? Or ^ was he not^ indeed^ an early Profcient in that better School^ and Difcipline^ which alone could make him wifcr than the Antients , and gi^e him more Underftanding than thofe Teachers J and Examples ? Lajily^ does he notj in the Chapter of Mif cellaneous Thoughts , difco'ver the fame true relijh of what is juji and natural^ in Style^ and Beha^iotir^ as before of what is deep and folid ^{i ^eafon? 0fid does not the Prayer
mnexdy^
The Tranflator
II
annex d^ by t<vincmg that this Great and TJni'verfal Capacity was anima- ted by a true Spirit of Humility and De'votion^ feem equally proper^ to compktt his CharaSier^ and his
The Tranflator having been al- ntofl infenfibly engaged in this de-- lightful lasky was afterwards in-- duced to communicate the Satis faSii-- on ; knowing there were flill many Perfons of Learning and judgmenty who continued Strangers to the Lan- guage of the Original J either as neg- letting fo eafie a Conquejl^ or as dejpi- ftng an Attainment y which is now become rather Vulgar, than fafliion- able, 3'
How much foe'ver the Performance may ha^e fpfferd for want of thofe Advantaq^es which were peculiar to the Author^ yet it is here prefented entire^ excepting fome Lines which
dire&ly
to the Reader.
direStly fa'vourd the diflwgtiijhing
DoSirines of thofe of the Roman
Communion. If that excellent Perfon
thought ft to fay this Submijfion to
the Authority of his own Churchy
we cannot be injurious to Him^ in
exprejpng the like Veneration for
Ours. But confidering the great li^
berty with which thefe Fragme?tts
were put together^ it is not wholly
improbable that M. Pafcarj* Friends
might officioujly infert fome Marks
of this kind J to pro've him (in their
Notion^) a Good Catholic, and to
fjelter his Memory from the Odium
of fome ^ whom in another admirable
Booky (LettresauxProvinciaux,) he
had pro'ved 7tot to be ^ery Good
Chriftians. Tet ^ as to any fuch
P^ff^ges ^ it is not fo ge?ierous to
difpute the manner of their comijig
iny as to be fatisfed with the pow^
er of halving them out.
At
The Tranflator
At the Beginning of the French Editions^ rve commonly meet with the large Approbations of the Bijhops and Clergy •, and ^ at the End , with two Difcourfes ^ one on this Tiece^ the other on the Proofs of the Books of Mofes. The former^ as they are not here needful-, fo in fome relpeB^ they might ha^e feem'd pre^ judicial. The latter would ha^e pafi'd with Reputation^ had they not the Difad^antage of appearing with M, FzijcdYsCompofitions: which is yet perhaps a greater Praife than the Tran^ jlator could obtain^ fhould he now enlarge his Preface to a Treatife on bis Author s Arguments,
■i I ..I i...l<
Monfieur PASCAL'S
THOUGHTS
I.
Againjl an Atheijiical Indifferencet
IT were to be wifli'd, that the Enemies of Religion would at leaft bring themfelves to appre- hend its Nature before they op- pos'd its Authority. Did Pveligiori make its Boaft of beholding God with ^ clear and perfeft view, and of pof- felling Him without Covering or Veil, the Argument would bear fome Co- lour, when Men fliould ailed ge, that none of the things about them do in- deed afford this pretended Evidence ^^ and this Deg ee of Light. But fined B Religion^
Mo?2f. PascalV Thoughts.
Religion, on the contrary, reprefents Men as in a State of Darknefs, and of Eftrangement from God 5 fince it affirms Him to have withdrawn Him- fclf from their Difcovery, and to have chofen, in His Word, the very Style and Appellation of De//s abfcondttm-^ laftly, fince it imploys it felf, alike, in eftablidiing thele two Maxims, that God has left in his Church certain Charafters of Himfelf , by which they who fincerely feek Him (hall not fail of a feniible Conviftion, and yet that He has, at the fame time, fo far Ihaded and obtcured thefe Charafters as to ren- der them imperceptible to thofe who do not feek Him with their whole Hearty what Advantage is it to Men who pro- fefs themfelves negligent in the fearch of Trutii, to complain fo frequently that nothing reveals and difplays it to them ? For this very Obfcurity under which they labour, and which they make an Exception againft the Church, does it fclf evince one of the two Grand Points which the Church maintains, (without affeding the other 5) and is fo far from overthrowing its Doftrines, as to lend them a manifeft Confirmation and Support, If
Monf. Pascal'jt Thoughts. 3
If they would give their Objefttoris any Strength, they ought to urg., that they have applied their utmoft Endea- vour, and have ufcd all means of Information , even thofe which the Church recommends, without Satisfa- ftion. Did they exprefs themfelves tlius, they would indeed attack Re- ligion in one of its chief PretenfionSo But I hope to (liew in the following Papers that no Rational Perfon can fpeak after this manner, and I dare afTert that none ever did. We know very well how Men under this Indiffe- rency of Spirit behave themfelves in the Cafe. They fuppofe themfelves to have made the mightiefl: effort to- wards the Inftruftion of their Minds, when they have fpent fome Hours in reading the Scriptures, and have ask'd fome Qiieftions of a Clergyman con- cerning the Articles of Fakh. When this is done, they declare to all the World, that they have confulted Books and Men without Succefs. I (hall be excufed if I refrain not from telling fuch Men, (what I have often told them,) that this Negleft of theirs is infupportable* 'Tis not a foreign or a
B 2 petty
Monf. PascalV Thoughts.
petty Intereft, which is here in Debate. We are our (elves the Parties, and all our Hopes and Fortunes are the de- pending Stake.
The Immortality of the Soul is a ^ thing which fo deeply concerns, fo in- finitely imports us that we muft have utterly loft our Feeling, to be altoge- ther cold and remifs in our Enquiries about it. And all our Aftions, or De- figns, ought to bend fo very different a way, according as we are either encou- raged or forbidden, to embrace the Hope of Eternal Kewards, that 'tis im- poiiible for us to proceed with Judg- ment and Dilcretion, otherwife than as we keep this Point alvvays in view, which ought to be our ruling Objeft and final Aim.
Thus is it our higheft Intereft no lefs than Our Principal Duty , to get Light into a Subject on which our whole Conduft depends. And, therefore, in the Number of wavering and unfatis- fied Men, I make the greareft diffe- rence imaginable between thofe who laboL^r with all their force to obtain Inftruftion, and tiiofe who live with- out 2iYhm themfelves aii^^ Trouble ,
or
Monf. PascalV Ihonghts. 5
or fo much as any Thought in this Affair.
I cannot but be touched with a hear- ty Companion for thofe who fincerely groan under this Diffatisfadion 5 who look upon it as the greateft of Misfor- tunes, and wiio fpare no pains to de- liver themfelves trom it, by making thefe Hefearches their chief Employ- ment and moft ferious Study. But as for thofe who pafs their Life, without reflefting on its iffue, and who, for this Reafon alone becaufe they find not in themfelves a convincing Teftimony, refufe to feek it elfe where, and to ex- amin to the Bottom, whether the Opi- nion propos'd be fuch as we are wont to entertain by Popular Simplicity and Credulity, or fuch as though pbfcure in it felf yet is built on folk! and im- moveable Foundations 5 I confider them after quite another mariner. The Care- lefnefs which they betray in an Affair, where their Perfon, their Intereft, their whole Eternity is enibark'd, rather pro- vokes my Pvefentment than engages my Pity. Nay, it ftrikes me with Amaze- ment and Aftonifliment :, 'tis a Monftef ;to my Apprchenfion. I fpeak not this
B 3 as
p Moiif P A S C A lV Thoughts.
a's tranfported with the Pious Zeal of a Spiritual and rapturous Devotion. On the contrary, I affirm, that the Love of our felves, the Intereft of Mankind, and the moft fimple and artlefs Reafon, do naturally infpire us with thefc Sen- timents ^ and that to fee thus far, is not to exceed the Sphere of unrefined, uneducated. Men.
It requires no great Elevation of Soul, to obferve that nothing in this World is productive of true Content- ment^ that our Plcafures are vain and fugitive, our Troubles innumerable and ' perpetual : And that, after all. Death ^ which threatens us every moment, mufl in the Compafs of a few Years, (per- haps of a few Days,) put us into the Eternal Condition, of Happh/efs, or Mi- fcry^ or Nothing, Between us and thefc three great Periods, or States, no Bar- rier is interpofed bi^t Life, the mofl brittle thing in all Nature: and the Happinefs of Heaven being certainly not dejign'd for thofe who doubt whe- ther they have an immortal Part tq enjoy it, fach Perfons have nothing left but the miferable Chance of An- nihilation or of Hell.
There
Monf. Pascal'/ Thoughts.
There is not any Refleftion which can have more reahty than this 5 as there is none which has greater Terror. Let us Cet the braveft face on our Con- dition, and play the Heroes as artfully as we can, yet lee here the IlTue which attends the goodlieft Life upon Earth !
Tis in vain for Men to turn afide their Tlaoughts from this Eternity which avvaits them 3 as if they were able to deftroy it by denying it a place in their Imagination. It fublifts in fpight of Them-^ it advanceth unobferv'd^ and Death, wJiich is to draw the Curtain from it, will in a (hort time infallibly reduce them to the dreadful Neceiiity of being for ever Nothing, or for ever Miferable.
We have here a Doubt, of the moft affrighting Confequence, and which therefore to entertain may be well e- fteem'd the moft grievous of Misfor- tunes; But, at the fame time, 'tis our indifpenfable Duty not to lie under it without ftrugling for Deliverance.
He then who doubts, and yet feeks not to be refolv'd, is equally Unhappy and Unjuft. But if withal. He ap- pears nfy and compofed, if he freely
R 4 declares
8 Monf. PascalV Thoughts.
declares his Indilference 5 nay if he takes a Vanity in profeliing it, and feems to , make this moft deplorable Condition ^ the Subjeft of his Pleafure and Joy, I have not vVords to fix a Name on fo extravagant a Creature. Where's the very poffibility of entring into thefe Thoughts and Refolutions? What De- light is there in expefting Mifery with- out End ? What Vanity in finding one's felf encompafs'd with impenetra- ble Darknels? or what Confolation in defpairing for ever of a Comforter?
To fit down with fome fort of Ac- quiefcence -under fo fatal an Ignorance, is a thing unaccountable beyond all Ex- preffion 5 and they who live w ith fuch a Difpoiition, ought to be made fen- fible of its Abfurdity and Stupidity, by . having their inward Reflexions laid open to them, that they may grow wife by the prcfped of their own Folly. For behold how Men are wont to rea- fon, while they obitinatcly remain thus ignorant of v/hat they are, and refufe all methods of Inftradion and Illumi- nation !
Who has fent me into the World I know not 5 what the World is I know
nor.
MonJ. PascalV Thoughts,
not, nor what I am my felf. I am vmder an aftonilhing and terrifying Ignorance of all Things. I know not what my Body is, what my Senfes, or my Soul 5 this very Part of me which thinks what I fpeak, which retiefts upon eve- ry thing elfe, and even upon it felf, yet is as meer a Stranger to its own Nature, as the DuUeft thing I carry a- bout me. I behold thefe frightful Spa- ces of the llniverfe with which I am encompafled 5 and I find my felf chain- ed to one little Corner of the Vaft Extent, without underftanding why I am placed in this Seat, rather than in any other 5 or why this Moment of Time given me to live, was affign'd ra- ther at fuch a Point, than at any o- ther of the whole Eternity which was before me, or, of all that which is to come after me. I fee nothing but In- finities on all fides ^ which devour and fwallow me up, like an Atom^ or like a Shadow, which endures but a fingle Inftant, and is never to return. Tiie Summ of my Knowledge is, that I muft ihortly dye: but, that which I am moft Ignorant of is this very Death, which I feel my felf nnable to decline.
As
lo Monf. P^scalV Thoughts.
A s I know not whence I came, fo I know noc whither I go: only this I know, that at my Departure out of the World, I mult either fall for ever into nothing, or into the Hands of an Incenfed God 5 without being capable of deciding , which of thefe two Con- ditions (hall Eternally be my Portion. Such is my State 5 full of Weaknefs, Obfcurity, and Wretchednefs. And from all this I conclude, that I ought, therefore, to pafs all the Days of my | Life, without confidering what is here-"^ * after to befall me 5 and that I have nothing to do, but to follow my In- chnations, without Reflexion or Di- fquiet, in doing all that, which if what Men fay of a miferable Eternity prove True, will Infallibly plunge me into it, Tis poffible I might find fome Light to clear up my Doubts 5 but I fhall not take a Minute's Pains, nor ftir one Foot in the Search of it. On the contrary, I am refolved to treat thofe with Scorn and Derifion who labour in this Enqui- ry and Care^ and, ib to run without Fear or Forefight , upon the Tryal of the Grand Event 5 permitting my felf to be led foftly on to Death, utterly
Uncertain
Mo^f PascalV Thoughts. i?i
Uncertain as to the eternal Iflue of my future Condition.
In earneft, 'tis a Glory to Religi- on , to have fo unreafonable Men lor its Profer3'd Enemies ^ and their Oppo- fition is of fo little Danger, that it ferves to illuftrare the Principal, Truths which our Religion teaches. For the main Scope of Chrijllan Faith is to efta- blifli thele two Principles, thq Corru- ption of Nature, and the Redemption by Jefus Chrifi. And thefe Oppofers, if they are of no ufe towards Demonftra- ting the Truth of the Redemption, by the Sanftity of their Lives, yet are, at leaft, admirably nfeful in fliewing the Corruption of Nature, by fo unnatural Sentiments and Suggeftions.
Nothing is fo important to any Man as his own Eftate and Condition 5 nothing fo great, fo amazing as Eter- nity. If therefore we find Perfons in- different to the Lofs of their Being, and to the Danger of endlefs Mifery, 'tis impoffible that this Temper (hould be Natural They are quite other Men in all other Pvegards: they fear the fmallefl: Inconveniences 5 they fee them as they approach, an4 feel them if
•9 ' ■
12 Monf. Pascal' J Thoughts.
they arrive: and he who pafTeth Days and Nights in Chagrine or Defpair , for the Lofs of an Imployment, or for fome imaginary Blemiih in his Honour, is the very fame Mortal who knows that he miift lofe all by Death, and yet remains without Difquiet, Refent- ment or Emotion. This wonderful In- fenfibility with refped to things of the raoft fatal Confequence, in a Heart fo nicely fenfible of the meaneft Trifles, is an aftoniftiing Prodigy, an unintelli- gible Enchantment, a Supernatural Blind- nefs and Infatuation.
A Man in a clofe Dungeon, who knows not whether Sentence of Death has pafs'd upon him- who is allow'd but one Hour's fpace to. inform himfelf concerning it, and that one Hour fnffi- cient, in cafe it have pafs'd, to obtain its Reverfe would aft contrary to Na- ture and Senfe, ftiould he make ufe of this hour not to procure Informati- on, but to purfue his Vanity or Sport. And yet fuch is the* Condition of the Perfons whom we are now defcribing : only with this difference, that the E- vils with which tliey are, every mo- mentj threatned, do infinitely furpafs
the
Monf. P A s c A lV Thoughts. i 3
the bare lofs of Life, and that tranfient Punilhment which the Prifoner is fup- pofed to apprehend. Yet they run thoughtlefs upon the Precipice, have- ing only caft a Veil over their Eyes to hinder them from difcerning it 5 and divert themfelves with the officioufneft of fuch as charitably warn them of their Danger.
Thus not the Zeal alone of thofe who heartily feek God demonftrates the Truth of Religion, but likewife the Blindnefs of thofe who utterly forbear to feek Him, and who pafs their Days under fo horrible a Negled. There mufl: needs be a (Irange Turn and Re- volution in Human Nature, before Men can fubmit to fuch a Condition 5 much more, e'er they can applaud and value themfelves upon it. For fuppofing them to have obtain d an abfolute Cer- tainty that there was no Fear after Death, but of falling into Nothing 5 ought not this to be the Subjed rather of Defpair than of Jollity? And is it not therefore the higheft pitch of fenfe- lefs Extravagance, while we want this Certainty, to glory in our Doubt and Diftruft?
And
1 4 Monf. P A s C A l's Thoughts.
And yet after all, it is too vifible, that Man has fo far declin'd from his Original Nature, and as it were depart- ed from himfelf, as to nourilh in his Heart a fecret feed-plot of Joy, fpring- ing up from thefe Libertine Reflexions* This Brutal Eafe, or Indolence, between the Fear of Hell and of Annihilation carries fomewhat fo tempting in it, that not only thofe who have the Misfor^ tune to be Sceptically inclined , but evert thofe who cannot unfettle their Judg- ment, do yet efteem it reputable to take up even a counterfeit Diffidence* For we may obferve the largefl: part of the Herd to be of this latter kind, falfe Pretenders to Infidelity , and meer Hypocrites in Atheifm. There are Perfons whom we have heard declare, that the Gentile way of the World confifts in thus afting the Bravo. This is that which they term throvpi?ig off the Toak, and which the greater num- ber of them profefs, not fo much out of Opinion, as out of Gallantry and Complaifance.
Yet, if they have the leafl: referve of Common Senfe, it will not be dif-^ ficult to make them apprehend, how
mife-'
Monf. Pascal^ Thoughts. 15
miferably they abufe themfelves by lay- ing fo falfe a Foundation of Applaufe and Efteem. For this is not the way to raife a Charafter, even with World- ly Men 5 wlio, as they are able to pafs a (hrew'd Judgment on things, fo they eafily difcern that the only method of fucceeding in our Temporal Affairs, is to approve ourfelves Honeft, Faithful, Prudent, and capable of advancing the Intereft of our Friends: becaufe Men naturally love nothing but that which fome way contributes to their life and Benefit. But now what Benefit can we any way derive from hearing a Man confefs that he has eas'd himfelf of the Burthen of Religion 5 that he believes no God, as the Witnefs and Infpeftor of his Conduft^ that he confiders him- felf as abfolute Mafter of what he does, and accountable for it only to his own Mind > Will he fancy that we (hall be hence induc'd to repofe a greater de- gree of Confidence in him hereafter, or to depend on his Comfort, his Advice or Affiftance, in the Neceffities of Life ? Can he imagine us to take any great delight or complacency when he tells us, that he doubts whether our very Soul
be
1 6 Monf. Pascal^j- Thoughts.
be any thing more than a little Wind and Smoak 5 nay, when he tells it us with an Air of Affurance, and a Voice that teftifies the Contentment of his Heart ? Is this a thing to be fpoken of with Pleafantry? Or ought it not rather to be lamented with the deepeft Sadnefs, as the moft melancholic Pvefleftion that can ftrike our Thoughts!
If they would compofe themfelves to ferious Confideration , they muft per- ceive the Method in which they are engaged to be fo very ill chofen, fo repugnant to Gentility, and fo remote even from that Good Air and Grace which they purfue, that, on the con* trary, nothing can more effeftually ex- pofe them to the Contempt and Aver-^ lion of Mankind, or mark them out for Perfons defeftive in Parts and Judg- ment. And indeed (houldwe demand from them an Account of their Senti- ments, and of the reafons which tliey have to entertain this Sufpicion in Re- ligious matters, what they offer'd would appear fo miferably weak and trifling, as rather to confirm us in our Belief. This is no more than what one of their own Fraternity told them with great
Smarts
Monf. PasCAlV Thoughts.
Smartnefs, on fuch an Occafion, if Tof^ continue (fays he) to difpnte at thk rate^ Ton II infallibly make me a Chrijiian, And the Gentleman was in the right: for who would not tremble to find him- felf embarked in the fame Caufe with fo forlorn, fo defpicable Companions?
And thus it is evident that they wlio wear no more than the outward Mask of thefe Principles are' the moft unhappy Counterfeits in tiie World; in as much as they are obliged to put a continual force and conftraint on their Genius, only that they may render themfelves the moft impertinent of all Men living.
If they are heartily and fincerely troubled at their want of Light, let them not dilTemble the Difeafe. Such a Con- feffion could not be reputed fhameful 5 for there is really no fhame, but in being (hamelefs. Nothing betrays fo much Weaknefs of Soul, as not to apprehend the Mifery of Man, while living without GOD in the World: No- thing is a furer Token of extreme Bafe- nefs of Spirit, than not to hope for the reality of Eternal Promifes : No Man is fo ftigmatiz*d a Coward as he that
C afts
1 8 Monf. P A s c A lV thoughts.
afts the Bravo againft Heaven. Let them therefore leave thefe Impieties to thofe who are born vi^ith fo unhappy a Judg- ment as to be capable of entertaining them in earneft. If they cannot be Chrtftian Men^ let them however be Men of Uonour. And let them, in Conclufi- on, acknowledge that there are but two forts of Perfons who deferve to be ftyled Reafonable, either thofe who ferve God with all their Heart, becaufe they knovy Him, or thofe who feek Him with all their Heart, becaufe as yet they know Him not.
If then there are Perfons who fin- cerely enquire after God, and who, be- ing truly fenfible of their Mifery, affe- ctionately defire to be refcued from it 3 it is to thefe alone that we can in juftice afford our Labour and Service, for their direftion in finding out that Light of which they feel the want.
But as for thofe who live without either knowing God or endeavouring to know Him, they look on themfelves as fo little deferving their own Care, that they cannot but be unworthy the Care of others : and it requires all the Charity of the Religion which they de-
fpife.
Morjf. Pascal'/ Thoughts. 19
fpife, not to defpife them to fach a de- greeas even toabandon them to their own Folly. But fince the fame Religion ob- liges us to confiderthem, while they re- main in this Life, asftill capable of God's enlightning Grace 5 and to acknowledge it as very poffible, that, in the courfe of a few days, they may be repleni(h'd with a fuller meafure of Faith than we now enjoy, and we ourfelves, on the other fide, fall into the depths of their prefent Blindnefs and Mifery ^ we ought to do for them what we defire (hould be done to us in their Cafe 5 to intreat them that they would take Pity on themfelves, and would, at leaft, ad- vance a Step or two forward , if per* chance they may come into the Light, For which end it is wifh'd , that they would imploy in the perufal of this Piece, fome few of thofe Hours which they fpend fo unprofitably in other Purfuits. Tis poflible they may gain fomewhat by the reading 5 at leaft they cannot be great lofers. But if any fhall ap^ ply themfelves to it, with perfeft Sin- cerity, and with an unfeigned Defire of Knowing the Truth, I defpair not of their Satisfaftion, or of their being con- C 7 vincd
ao Mo'fif. PascalV Thoughts.
vine d by fo many Proofs of our Di- vine Religion as they will here find laid together.
II. Marks of the True Religion.
I
THE True Religion ought chiefly to diftinguifti itfelf , by obliging M^n to the Love of God. This is 5vhat Natural Juftice requires, and yet what no Inftitution befides the Chriftian lla$ ever comqianded.
It ought hkevvife to have fome ap- prehenfion of the innate Concupifcence Oi Man , and of his utter Infufficiency for tiie attainment of Virtue by his own Strength : And fome skill in applying Jhe proper Remedies to this Defed^ of which Prayer is the principal. Our Re- ligion has perform V all this 3 and none bchdes has ever beg'd of God the Pow-* er of loving and of obeying Him.
■^ To make out the Truth and Cer- tainty of a Religion, *tis ncceflary that it fhould have olDtain'd the Knowledge
of
Monf PasCAL'j* Thoughts o 21
of Hum:^n Nature. For our true Nature and true Happiaefs, true Virtue and true Religion, are things the Know- ledge of which is reciprocal and irfepa- rable* It (houlJ alfo be ablje to dilccrn theGreatnefs arid the Mean.i^^sof Hu- man Condition 5 togetiier with the caufe and reafon of botn. VVliat Reli- gion, the Chriilian only excepted, eould ever pretend to be thus knowing?
■^ Other Religions, as thole of the Heathens, are more Popular 5 as con- fifting only in External Appearance : But then they are unqualified for moving thejudicious and Prudent. Again, fhould any Religion refide altogether in the inward Spirit, it might be fitter to work on Parts and Genius, but could hold no Influence over the Grofs of Mankind* Chriftianity alone is proportioned to all Capacities 5 being duly compofcd and tempered of the Internal and the Exter- nal way. It raifes the moft Ignorant to inward and fpiritual Afts, and at the fame time abafes the moft Intelli-^ gent, by preffing the Obligation to outward Performances 5 and is nevef compleat, but wiien it joyns one of theft Effeds to the other. For ther^ C 3 u
2 2
Monf. PascalV Thoughts.
is the like Neceflity that the People ftiould underfkand the Sfirk which is veird under the Letter, and that the Learned (hould fubmit their Spirit to the Letter in complying with Exterior Praftices and Rites.
^ That there is fomewhat in us which ought to be hated, bare Reafon will convince us : and yet there is no Religion but the Chriftian whicii en- joyns us to hare ourfelves. Where- fore no other Religion ought to be en- tertained by thofe who know and confefs themfelves to be worthy of nothing but Hatred.
■^ No Religion, except the Chriftian has known Man to be the moft excel- Jent of Vifible Creatures, and at the fame time the moft Mifcrable. Some, having apprehended the reality of his Excellence, have cenfur*d, as mean and ungrateful, the low Opinion which Men naturally entertain of their own Condi- tion. Others, well knowing the unhap- py Effefts of his Bafenefs and Mifery, have expofed as ridiculoufly vain thofe Nodons of Grandeur which are no lefs Natural to Men.
^ It is onr Religion which has firft
taught
Monf. Pa s C A l V Thoughts. 2 3
taught that Man is Born in Sin : no Seft of Philofophers ever faid this : there- fore no Seel ever faid the Truth.
^ The Divine Nature being remo- ved from Human Tlioughts and Difco- very, every Rehgion which do's not con- fefsit to be fo, is falfe^ and every Religi- on which do's not (hew the reafon why it is fo, muft be barren and unedifying. Our Religion has performed both parts.
^ THAT Religion which confifts in believing the Fall of Man from a ftate of Glory and Communication with God, to a ftate of Sorrow, Humiliation, and Eftrangement from God 5 together with his Reftoration by a Mejfias^ has al- ways been in the World. All things are pafs'd away, and this remains for which all things were. For God in his Wifedom, defigning to form to Him- felf a Holy People, whom He (hould feparate from all other Nations, fhould deliver from their Enemies, and (hould fettle in a Place of Reft, was pleas'd exprefsly to promife, not only that He would accomplifti this Mercy, but that He would come Himfelf into the World for its Performance 5 foretelling by His Prophets the very time and manner of
C 4 His
2^ Monf. Pascal' J Thoughts. I
His Coming. Yet, in the mean while, to confirm the Hope of His Eled thro' all Ages , He continually afforded them the Pledges of Types and Figures, and never left them without Aflurances as well of His Power, as of His Inclinati- on, to fave them. For immediately af- ter the firft Creation , Ada/^ was- the Witnefs and Depofitary of the Promife concerning a Saviour, to be Born of the feed of the Woman. And tho' Men, while they ftood fo near to their own Originals, could not forget the Gift of their Being, the Shame of their Fall, or the Divine Promife of a Fv.edeemer, yet fince the World in its very Infancy was overrun with all forts of Corrupti- ons and Diforders, God was pleas'd to raife up Holy Men, as&/^rA, Lawech and others, who, with a peculiar Faith and Patience, waited for the Author of their Deliverance. After this when the Wickednefs of Men was arriv'd at its pitch, we read of God's fending Noah on a fpecial Commiffion, and of his re- fcuing him from the Common Deftru- ftion : a Miracle which teftifyed at once the Power of God to fave the World, and His Will to perform this by raifing
up
MonJ. P A S C A lV Thoughts. 2 5
up to the Woman the Seed which He had promised. This Signal Aft of Omnipo- tence was enougn to ftrengthen the Ex- peftation of Mankind 5 and the memory of it was ftill trelh when God renew'd His Promifes to Abraham^ ( who dwelt in the midll of Idolaters,) and open'd to him the Myftery of the Mejjlas that was to come. In the days of Ifaac and Jacobs the Abomination was fpread over the whole Earth : yet thefe Holy Patriarchs lived in Faith 5 and the latter of them, as He bleft his Children be- fore his approaching Death, refraind not from crying out with a Pious Tran- fport, which interrupted his Difcourfe, / will vp ait for thy Salvation^ 0 LORD : Sal Ht are tunm expect abo^ Domine.
The Eyptians were befotted with Ido- latry and Magic ^ nor did the People of God efcape the Inteftion of their Ex- ample. Yet Mofes^ with other excel- lent Perfons, faw Him whom they faw not, and adored Him, and had Refpeft unto the Eternal Recompence which He was preparing for them.
The Greeks and Romans introduced a new Multitude of fiftitious Deities 5 tlie Poets advanced their repugnant Syftems
of
a 6 Monf. PascalV Thoughts.
of Theology 5 the Philofophers broke out into a thoufand different Sefts and' Clans : yet were there always, in the little Corner of Jnd^a , chofen Men who foretold the Coming of the Mef- Jias, unknown to All but themfelves*
He came at length in the fulnefs of Time: and ever fince His Appearance, notwithftanding the numerous Births of Schifms and Herefies, the Revolutions in Government, and the utter Change in all things, the fame Church whofe Glory it is to adore Hmi who has been ever adored, ftill fubfifts without Inter- ruption, or Decay. And, what muft be own'd to be incomparably Excellent, Wonderful, and altogether Divine, this Rehgion which has ever fubfifted, has ever been oppofed. A thoufand times has it been on the very brink of Uni- verfal P^uine: and as often as it has been reduced to this Eftate, fo often has it been relieved by fome extraordinary interpofal of Almighty Power. 'Tis nftonidiing, that it (hould never want a Miracle to deliver it in Extremity 5 and that it (hould be able to maintain itfelf, without bending to the Will of Tyrants and Opprefibrs.-
^ Civil
Monf. Pascal^ Thoughts. 27
* Civil States muft infallibly perifli, if they did not many times permit their Laws to give way to Neceffity. But Religion as it has never fufFer'd this Vi« olence, tho* it has never ftoop'd to this Compliance : yet here muft be fuch Ac- commodations and Submiffions, or there muft be a Miraculous Support, It's no wonder that Empires and Governments (hould procure their fafety by thus bend- ing and bowing^ and 'tis indeed impro- per, in this Cafe, to fay that they main- tain or uphold themfelves: yet we fee that they, at length, find an utter dif- folution^ nor has any one amongft them been fo long-liv'd as to reach the Period of 1 500 Years. But that Reli- gion (hould have always kept its ground by always continuing unalterable and unflexible, this is truly Great and Pro- vidential.
^ Thus has the Belief in the Mejfias been derived down by a conftant feries, and uninterrupted Courfe. The Tradi- tion from Adam was irefti and lively in Noah, and even in Mofes. After thefc the Prophets bore Teftimony to Him 5 at the fame time predifting other things, which being from day to day fulfiJfd,
in
a 8 Monf Pascal'/ Thoughts,
in the Eyes of all the World, demon-^ ftratedthe Truth of their Miffion, and confequently of their promifes in this behalf. They unanimouOy declared that the Legal Ordinances were but prepara- tory to the Mejlah's Inftkution^ that till fuch a time, the former (hould in- deed fubfift without intermiffion, but that the latter (hould endure for evert and that by this means, either the Law of Mofes^ or that of the Mejjias which it prefigured, (hould always continue upon Earth. And, in Fad, there has been fuch a continuance to our Days. Jesus ChfvIST came agreeably to all the Circumftances of their Prediftions- He performed Miracles in Kis own Per* fon, and by the Hands of His Apoftles, whom He appointed for the Conver- fion of the Gentile World. And the Prophefies being thus once ac-^ complifh'd, the MeJJias is for ever de- moriftrated.
"^ THAI Religion which alone is contrary to our Nature, in its prefent Eftate 5 which declares War againft all our Pleafures and Inclinations 3 and which, upon a flight and tranfient View, feems repugnant even to Com- mon
MonJ. PascalV Thoughts. 2p
mon Senfe, is that alone which has fub- fifted from the Beginning.
^ It is necelTary that the whole Cur- rent of things (hould bear a regard to the eftablidiment and the Grandeur of Religion 3 that there (hould be implant- ed in Men fentiments agreeable to its Precepts 5 and, in a Word, thatitftiould fo vilibly be the Great Objeft and Cen- tre towards which all things tend, that whofoever underftands its Principles, may be thence enabled to give an ac- count as of Human Nature in particular, fo, in general, of the whole ftate and or- der of the World.
Tis upon this very Foundation that Wicked and Profane Men are wont to build their blafphemous Calumnies a- gainfl: the Chrtjitan Religion , only be- caufe they mifunderftand it. They ima- ^in that it confifts purely in the Adorati- 6nof the Divinity, confiderd as Great, Powerful and Eternal. This is proper- ly Deifm^ and (lands almoft as far re- moved from Chriftianhy as Athcifm , which is direftly oppo(ite to it. Yet hence they would infer the Falfliood of our Religion : becaufe ( fay they) were it true, God would have manife(ted
Himfelf
go Monf PascalV Thoughts.
Hirafelf under its Difpenfation by fo vifible Tokens, that it (hould have been impoffible for any Man not to know Him.
But let them conclude what they will againft Deifm , they will be able to draw no fuch Conclufion to the pre- judice of Chrifiianity 5 which acknow- ledges that, fince the Fall, God does not manifeft Himfelf to us with all the Evidence that is poffible^ and which confifts properly in the Myftery of a Redeemer, who by fuftaining at once the Divine and Human Natures has re- covered Men out of the Corruption of Sin , that He might reconcile them to God in His Divine Perfon.
Tk.U£ Religion, therefore, inftrufts Men in thefe two Principles, that there is a God whom they are capable of know- ing and enjoying^ and that there are facK Corruptions in their Nature as ren- der them unworthy of Him. There is the fame importance in apprehending the one and the other of thefe Points : and 'tis alike dangerous for Man , to know God without the knowledge of his own Mifery, and to know his own Mi^ fery without the knowledge of a Re- deemer,
Monf PascalV Thoughts. 31
deemer, who may deliver him from it. To apprehend one without the other, begets either the Pride of Philofophers, who knew God but not their own Mi- fery^ or' the Defpair of Atheifts, who know their own Mifery, but not the Author of their Deliverance.
A N D as it is of equal neceffity to Man, that he ftiould obtain the know- ledge of both thefe Principles , fo is it equally agreeable to the Mercy of God, that He (hould afford the means of fuch a Knowledge. To perform this, is the Office , and the very Eifence of Chri- ftianity.
Upon this foot let Men examin the Order and Oeconomy of the World, and let them fee whether all things do not confpire in eftablifhing thefe two Fundamentals of our Religion.
* If any one knows not himfelf to be full of Pride and Ambition, of Con- cupifcence and Injuftice, of Weaknefs and Wretchednefs, he is Blind beyond Difpute. And if any one who knows himfelf to labour under thefe Defefrs, at the fame time defires not to be ref- cued from them, what can we fay of a Man who has thus abandon d his Rea-
fon?
22 Monj. Pascal' J' Thoughts,
fon> What remains then, but that we preferve the higbeft Veneration for a Religion, which fo well underrtands the Infirmities of Mankind 3 and^that we
?rofefs the heartieft Wifhes for the 'ruth of a Religion, which engageth to heal thofe infirmities by fo happy, fo defirable, a Relief?
II L.
The true Religion proz^ed by the Contrarieties which are difcozfera- hie in Man^ and by the DoBrine
of Original Sin.
< ,. '
THe Greatnefs and the Mifery of Man being alike confpicuous, it
is neceffary the true Religion (hould de- clare, that he contains in himfelf fome Noble Principle of Greatnefs, and, at the fame time, fome profound Source of Mi- fery. For the true Religion cannot an- fwer its Charader otherwife than l^y fearching our Nature to the bottom 3 fo as perfedly to underftand all that is
Great
Monf. Pascal'J- Thoughts, 3^
Great and all that is miferable in it, together with the Reafon of one and of the other. Religion is farther ob- ligd to account for thofe aftonilhing Contrarieties which we find within us. If there be but One Principle, or Effi- cient Caufe, one Author of All Thing^, and Himfelf the End of All Things 5 the true Religion muft teach us to make ^ Him alone the Objeft of our Worfliip and our Love. But fince we find our- felves under an inability aS well of ado- ring Him whom we know not, as of loving any thing but ourfelve^ ^ the fame Religion which enjoins us thefe Duties ought alfo to acquaint us with this Inability, and to inftrufl: us in its Cure.
Again, in order to the accompiifti' tnent of Man's Happinefs, it ought td convince us that there is a God 5 that we are obliged to love Him^ that our true Felicity confifts in our Dependence on Him , and our only Evil and Mis-' fortune in our Separation from Him. It ought to inform us, that we are full of grofs Darknefs, which hinders us froni knowing and loving Him 5 and that our Duty thus obliging us to love GdD,
D and
^ 4 Monf. P A s c A Vs Thoughts.
and our Concupifcence turning our whole AfFeftioa upon ourfelves, we are notorioi:fly llnjuii. It ought to difco- ver to us the Caufe of that Enmity and Oppofition which we bear to God, and to oar own Happinefs. It ought to teach us the Remedies of this Infir- mity, and the means of obtaining them. Let Men compare all the Religions of the World, in thefe refpefts^ and let them obferve whether any one but the Chnjiian is able tO afford them Satis- feftion. , r
Shall it be the Religion of thofe Philofophers, who propofed no other Good but what they would have us find in our own Perfons }■. Is this the true and fovereign Good? Or have thefe Men difcover'd the Remedy of our Evils > Wa$ it a proper Method for the Cure of Man's Prefumption, thus to equa^. him with Gqd? On the other hajid> ^have thofe fucceeaed bet- tfti/il reftraining^our Earthly Defires, who vvrvild bring us down to the level of i^eaft^^ and pttrfent us with fenfual Cf>tiiications fOii: >Qur real and imiver- Saa HpppineCs>' '' "- Lift up your Eyes to •*jCoD, faid chofc of the former Tribe, v.V *^ behold
Monf. PascalV ThoHghfs. 35
" behold Kim who has ftampt yoM with *' His Image, and has made you for " His Worlhip. You have not only a " Capacity of being like Him 5 but V/ife- "dom, if you follow its Oiredions, " will even rcndef you His Peers. While thofe of the latter Herd cried with no lefs earneunefs^ ' Cac down your Eyes " to the Ground, bafe Worms as you "are 5 and look on the Beafts, your "goodly Partners and Fellows. What then is to be the Fate of Man ! fhall he be equal to God? or {hall he not. be fuperiour to the Beafts? How fright- ful, how (hocking a Diftance this ! What fhall we be then ? What Religion ftiall inftruft us to correft at once our Pride, and our Concupifcence ? What Reli- gion (hall difclofe to us our Happinefs, and our Duty 3 together with the In- firmities which ftop us in fo defired a Courfe 5 the proper help of thefe Infir- mities, and the means of obtaining this Help? Let us hear what Anfwer we receive upon the whole Enquiry, from the Wifedom of God, fpeaking to us in the ChrijUan Religion.
Tis in vain, O Men, that Yoii feek from Yourfelves the Remedy of
D % You^
Monf. Pascal'^ Thoughts.
Your Miferies. All Your Lights ex- tend to no farther difcovery than this, that you cannot from your own Stores be fupply'd with Happinefs or Truth. The Philofophers, who promised all Things, could perform nothing in Your behalf They neither apprehended your true Eftate, nor your real Good. What poiiibility was there of your receiving Benefit from their Prefcriptions, who had not skill enough to underftand your Dif- eafe ? Your chief Infirmities are Pride, which alienates you from God, and Cortcupilcence which faftens you down to Earth: and their conftant employ- ment was to carefs and entertain one or the other of chefe Diforders. They who prefented God to you as the fole Ob- jeft of your Contemplation, did but gratifie your Pride ^ by vainly infinua- ting, that your Nature was conftituted under a parity with the Divine, And as for thofe who faw the extravagance of fuch Pretenfions, what did they but fet you upon the other Precipice 5 by tempting you to believe that your Na- ture was of-a-piece with that of the Beads 5 and by inclining you to place all ^ your Good in fenfual Delight,
the
Monf PasCALV Thoughts. 37
the Portion of Irrational Creatures ? Thefe could never be the means of dif- covering to you the Injuftice of your Proceedings. Do not therefore expeft Inftruftion or Confolation from Men. It was I that firft made you to be, and 'tis I alone which can teach you the knowledge of your own Being. You are not now in the Eftate under which you were form'd by my Hand. I crea- ted Man Holy, Innocent and Perfeft: I replenifh'd him with Light and Un- derftanding : I communicated to him my Wonders and my Glory. Then it was that the Eye of Man beheld the Majefty of God. He did not then la- bour under this Darknefs which blinds him, under this Mortality and thefe Mi- feries which afflift and opprefs him. But he was unable to fuftain fo great degrees of Splendor, without falling into Pre- . ,fumption. He was difpos'd to make himfelf the Centre of his own Happi- nefs, and altogether independent from the Divine Succours. And when he had withdrawn himfelf from my Do- minion, and affeded an Equality with me, by prefuming to find all his Hap- pinefs in himfelf, I abandoned him to
D 3 his
3 8 Mon[. Pascal'j' Thoughts.
his own Guidance ^ and caufing a ge- neral revolt amongft the Creatures that were his Subjects, I made them his E- nemies. Man himfelf is now become like unto the Beads, and remov'd to fuch a diftance from me , as fcarce to retain feme fcatter'd Rays, and confu- fpd Notices, of his Author : fo far have all his djlcernin.^ Powers been either extinguiftfd or diftuirh a. Kis Senfes being fiever the Servants, and very of- ten the Matters of his Reafon , have driven him on the purfuit of unwar- rantable Pleafures. All the Creatures with which he is furrounded, either grieve and torment, or tempt and fe- dace him ^ thus ever maintaining a So- vereignty over him, either as they fub- due him by their Strength, or as they melt him with their Charms, which is the more imperious and more fatal Ty- ranny.
'^ B E H o L D the prefent Eftate and Condition of Men ! On the one hand, they are carried towards the Happinefs of their primitive Nature, by a power- ful Inftinft ftill remaining within them^ and , on the other hand , they are plungd in the Miferies of their own
Blindnefs
Monf. Pascal' J' Thoughts. 39
BlindneG and Conciipifcex^ce, which is now become their fecoud Narure.
■^ From the Principles which T have here laid open to you, you may difcerii the Spring of tho(e wonHerful ( ' ntta- rieties, which wJiile the- aftonili. ail Men, do no lefs diilraft and divide them.
^ O B s E RV E again all the Move- ments of Greatnefs and Glory. >^hich the Senfe of fo many Miferies is not a- able to extinguifti 5 and confider whe- ther they can proceed from a Icfs pow- erful Gaufe than Original Nature.
■^ Know then, proud Mor:a], what a Paradox thou art to thyfelt. Let thy weak Reafon be humbled 5 let thy frail Nature compofe itfelf in S^ lence. Learn that Man infinitely furpaffeth Ma^ 5 and let thy own Hiftory to which thou art thyfelf an utter Stranger, be declared to thee by thy Maker and tiiy Lord.
"^ For, in a word, had M^n never fallen into Corruption, he would pro- ceed in the Enjoyment of Truth and Happinefs with an afllir^d Delight : and had Man never knowa any other than this corrupted State he would at pre- fent retain no Idea of Truth and Hap-
D 4 pinefs^
^Q Monf. PasCALV Thoughts.
pinefs. But fo great is our Mifery, (greater than if we had never tafted ^ny thing lofty or noble in our Condi- tion, ) that we preferve an Idea of Happinefs while we are unable to pur- fue it 5 that we difcern fome faint I- . fnage of Truth, while we poffefs no- thing but Lyes : being alike incapable of abfolute Ignorance and of accom- plifti'd Knowledge. So manifeft is it,
j that we once flood in a Degree of Per- feftion, from which we are now un-
* liappily fallen.
'^ What then does this eagernefs in coveting, and this impotence in ac- quiring, teach us, but that Man was originally poflefs'd of a real Blifs , of > which nothing now remains but the footfteps and empty traces ^ which he vainly endeavours to replenifh with all the Abundance that furrounds him , feeking from ^ abfent Enjoyments the Relief which he finds not in fuch as are prefent, and which neither the pre- sent nor the abfent can beftow on him, tecaufe this great Gulph , this infinite ) Vacuity is only to be fiird up by an X ^ Pb jeft Infinite and Immovable?
^ IT
MonJ. Pa S C A lV Thoughts. 4 1
'^ It is moft aftonilhing to refled, that of all Myfteries, that which feems to be fartheft removed from our Difco- very and Apprehenfion , I mean the tranfmiffion of Original Sin, (hould yet be fo neceflary a point of Knowledge, as that without it, we muft remain ut- ter Strangers to ourfelves. For *tis be- yond Doubt that nothing appears fo fhocking to our Reafon, as that the Tranfgreffion of the firft Man (hould derive a Guilt on thofe who, being fo vaftly diftant from the Fountain, feem incapable of fharing in the impure tinfture. This transfufion is lookt up- on by us not only as Impoffible, but as Unjuft, could we fuppofe it to be pof- fible. For what can be more repug- nant to the Rules of our miferable Ju- ftice, than to doom to Eternal Ruine an Infant without Will or Choice, for an Offence , which (hews fo little pro- bability of affefting him as to have been committed fix thoufand years be- fore his Exiftence in the World ? Cer- tainly nothing ftrikes our Judgment • with more harftinefs and violence than fuch a Doftrine. And yet without this incomprehenfible Myftery, we are our
felves
Monf. PascalV Thoughts.
felves incomprehenfible to our own Mind. The Clue which knits together our whole Fortune and Condition, takes its turns and plies in this amazing A- byfs. In fo much that Man will ap- pear no lefs unconceivable without this Myftery, than this Myftery appears un- conceivable to Man.
'^ Okiginal Sin , is FooUJhnefs ta Men. Tis granted to be fo : wherefore Reafon ought not to be accused as de-^ feftive in this Knowledge 5 becaufe it pretends not to be fuch as Reafon can ever fathom. But then this FooUJhnefs is Wifer than all the Wifedom of Men : qpiod jiultum eji Dei japientius efihomini^ h^. For without this how would it be poilible to fay what Man is ? His whole Eftate depends on this one im- perceptible Point. Yet how (hould he be made acquainted with this by his Reafon , when it is a thing above his Reafon, and when Reafon inftead of introducirg him to it, carries him the farther xrom it, the more it is imploy*d in the Search ?
.^ These two oppofite States of In- nocence and of Corruption, being pre- sented to our view, we carinot but per- ceive
I
Monf. Pascal^ Thoughts. 43
ceive the difference, and applaud the bifcovery.
■^ Let us follow our owij Motions, and obferve ourfelves:^ and let us fee whether we may not trace out the live- ly Characters of thefe different Na- tures.
"^ How furprizing is it, that fo nu- merous Contradiftions (hould be found in one and the fame Subjed!
'''This double Temper and Difpo- fition of Man is fo vifible, that there have not been wanting thofe who ima- gined him to have two Souls 5 one An- gle Subjeft appearing to, them incapa- ble of fo great and fudden Variety, from an unmeafurable Prefumption to a dreadful Abafement and Abjeftnefs of Spirit.
^ T H u s the feveral Contrarieties which, in appearance, (hould moft ali- enate Men jfrom the Knowledge of all Religion, are thofe very things which (hould, indeed, moft effe&uaUy conduft them to the true.
FoK my own part, I cannot but de- clare, that fo foon as the Chrifiian Re- ligion difcovers to me this one Prin- ciple, that Humane Nat\ire is deprav'd,
and
44 Monf. PascalV Thoughts.
and fallen from God, this clears up my Sight, and enables me to diftinguifh, throughout, the Charafters of fo Di- vine a Myftery. For fuch is the whole Frame and Difpofition of Nature, as, in all things within and without us, to befpeak the lofs of God's more imme- diate Prefence and more favourable Communications.
Without this Divine Information, what would be left for Men to do, but either immoderately to exalt them- felves, by the remaining Senfe of their former Grandeur, or no lefs immode- rately to abafe themfelves, by reuefting on their prefent Infirmity > For not be- ing in a capacity of abfolute Truth, 'tis impoffible they fliould arrive at Perfed Virtue. Some looking on Nature as in- defedible, others as irrecoverable, they muft of neceffity fall either into Vanity or Idlenefs, the two great Sources of all Vice. For they could not but either abandon themfelves thro' Negligence 3 or cure their Negligence by Sattering their Pride. If they knew the Excellen- cy of Man, they would be ignorant of his Corruption 5 fo as eafily to efcape the Dapger of Remiffnefs and Sloth, hue
at
MonJ. PascalV Thoughts. 45
at the fame time, to lofe themfclves in haughty Conceit. Or, if they were fenfible of the Infirmity of Nature, they would be Strangers to its Dignity^ fo as eafily to refrain from being tranf- ported with Prefumption, but, at the fame time to plunge themfelves into Defpair.
Hence arofe the various Sefts of the Stoics, and Epicurcansi, of the Dogma- tifis and the Academics, &c. It is the Chriftian Religion alone which has been able throughly to cure thefe oppofite Diftempers : not fo as to drive the one out by tiie other, according to the Wife- dom of the World 5 but fo as to expel them both by the Simplicity of tlie Go- fpel. For while it exalts the Good and Pious even to a participation of the Di- vinity itfelf , it lets them underftand , that, in this their fublime Eftate, they ftill retain the Fountain of all Corrup- tion, which renders them, during their whole Life, fubjed to Error ?nd Mife- ry, to Death and Sin. And at the fame time it aflures the moft Impious, that they are not yet incapable of fharing the Grace and Bleffing of a Redeemer. Thus fpeaking not without Terrour to
thofe
^6 Monf Pascal's Thoughts.
thofe whom it juftifies, nor without Comfort to thofe whom it condemns , it fo wifely tempers Hope and Fear, in regard to this double Capacity of Sin and of Grace, which is common to all Mankind, that it abafeth infinitely more than Unaffiiled Reafori, yet without Defpair ^ and exalts infinitely more than Natural Pride, yet without puffing up : hereby demoriftrating, that being alone exem.pt from Error and Vice^ it can at- lone challenge the Office of inflTufting and of reforramg Men. - '
■^ The Chrijlian Faith is moft furpti- fing in its Meafures. It enjoins Man to acknowledge himfelf Vife-,* aiicl even A- bominable, and obliges him at the fame time to afpite towards a Refemblancef of his Maker. Were not things thus exaftly balanced , either fuch an Exal^ tation would render him' extravagant- ly Vain, or fuch a Debafement would render him horribly abjefr aiid difpi- fited.
■^ The Myftery of thQ Incarnation difcovers to Man the greatnefs of his Danger, by the greatnefs of thofe Me- thods which he ftood in need of for his Relief*
^ We
Monf PascalV Thoughts. Xy
* We find not in the Chriftian Reli- gion either fuch a ftate of Humiliation as renders us incapable of Good, nor fuch a ftate of Hollnefs as is perfedly exempt from Evil.
^ No Doftrine is fo juftly fuited to the Condition and to the Temper of Man as this 5: which makes him aquain- ted with his double capacity of receiving and of forfeiting Grace 5 as a 'Fence againft the double Danger to which he is always expofed, of Defpair and of Pride.
■^ The Philofophers never furnifn'd Men with Sentiments agreeable totht^Q two Eftates. They either infpired a Principle of pure Grandeur 5 and this cannot be the true Condition ot Man: or elfe of meer Abjeftnefs 5 and this Condition is as ill proportioned as the former. We ought to preferve a Seme of Humiliation 5 yet not as the Chara- fter of our Nature, but as the Effed ef OLr Repentance 5 not fuch as (hould fix us in Defperation, but fuch as (hould difpofe and lead us on to Greatnefs. Nor ought we to be lefs atfeded with the Motions of Grandeur 5 yet of fuch as proceeds irom Grace, not from Merit,
and
48 Monf. Pascal^ Thoughts.
and fuch as we arrive at by the Difci- pline of Humiliation.
* No Man is fo Happy as the true ' Chrifiian ^ none is fo Rational, fo Vir- tuous, fo Amiable. With how little Vanity does fuch an one refleft on him- felf as united to God ! with how little Abjeftnefs does he rank himfelf with the Worms of the Earth !
* Who then can withhold his Belief or Adoration, from fo Divine a Gui- dance and Light? For is it not clearer than the Day, that we fee and feel with- in our felves indelible Charafters of Excellence? And is it not full as clear, that we experience every Moment the effefts of deplorable Bafenefs ? What elfe therefore , does this Chaos , this mon- ftrous Confufion in our Nature, but proclaim the truth of thefe two Eftates 5 and that with a Voice fo powerful, as is always to be heard, and never to be refifted?
IV. u
Monf. PascalV Thoughts. 4p
IV.
It if by no means incredible thai GOD pjonld unite Himfelf to us.
THAT which renders Men fo averfe to believing themfclves capable of an Union with God, is nothing elfe but the Thought of their own Bafenefs and Mifery. Yet if this Thought of theirs be fincere, let them purfue it as far as I have done, and let them confefs our Bafenefs to have only this Effeft, with refpeft to God, that it hinders us from difcovering by our own Strength whether his Mercy cannot render us ca^ pable of an Union with Him* For I would gladly be informed, whence this Creature, which acknowledgeth himfelf fo weak and contemptible, fhould ob- tain a Right of fetting Bounds to the Divine Mercy, and of meafuring it by fuch a Rule and Standard as his own Fancy fuggefts. Man knows fo little of the Diviae Effence, as to remain ig- norant of what he is himfelf;^ and yet, difturb'd at this imperfed view of his
E own
5 o Monf. P A s C A lV Thoughts.
own Condition, he boldly pronounceth, that 'tis beyond the Power of God to qualiiie him for fo fublime a Conjun- aion. But I will ask him, whether God requires any thing elfe at his hands, but that he (hould know Him, and (hould love Him 5 and, fince he finds himfelf in his own Nature capa- ble of knowing and of loving, upon what ground lie fufpefts that the Divine Nature cannot exhibit itfelf, as the Ob- jeft of his Knowledge and his Love. Fgt as he certainly knows, at leaft, that he is feme what, fo he no lefs certainly loves fomewhat. If then he fees any thing under the prefent Darknefs of his Underftanding, and if amongft the things of this World he can find fome- what which may engage his Afe^ion^ :{hould God be pleas'd to impart to him Xome Ray ot his Eflence, v/hy (hould be not be able to know and to love his Divine Benefaftor, according to the meafure and proportion in which this Honour was vouchfafed ? There mqft : therefore , no doubt, be an intolerable Prefamption in thefe ways of Reafon- ing. the* veil'd under an appearance of HunKliry- For our Humility can nei- ther
Monf. Pascal^ Thoughts. 51
ther be rational nor fincere, unlefs it makes us confefs, that not knowing of ourfelves even what we ourfelves are, we cannot otherwife be inftrafted in our own Condition, than by the Aliiftance and Information of Heaven.
V.
The Submijpon and Z^fe of Reafom
THe laftprocefs of Reafon is to dif- cover, that there's an Infinity of things which utterly furpafs its force. And it muft be very weak if it arrive not at this Difcovery^
^ 'Tis fit we (hould know, how to doubt where we ought 5 to reft affured where we ought 5 to fubmit where we ought. He who fails in any one of thefe refpefts is unacquainted with the Power of Reafon. Yet are there many which offend againft thefe three Rules ^ either by warranting every thing for Demonftration , becaufe they are uu- skiird in the nature of Demonftrative Evidence J or by doubting of every E ^ thing.
Morff PascalV Thoughts.
thing , becaufe they know not where they oi ght to fubniic^ or by fubmitting to every thing, becaufe they know not wliere to ufe their Judgment.
■*" IF we bring down all things to Realbn, oar Religion will have no- thing in it Myfterious or Supernatural. If we ftiiie the Principles of Reafon, our Religion will be abfurd and ridiculous.
■^ PvEASON, fays St.Aujlw^ would never be for fubmitting, if it did not judge that on fome Occafions, Submif- fion was its Duty. Tis but juft there- fore, that it fbould recede where it fees an Obligation of receding 5 and that it fhould ailert its Privileges, where, up- on good Grounds, it fuppofeth itfelf not engaged to wave them.
^ S0^PERSTITI0N2ind true Pi- ety are things which (land at the great- eft Diftance from each other. To car- ry Piety to the extravagant heights of Superftition, is indeed to deftroy it. fieretical Men are wont to reproach us with thisruperftitiousfubmiffion of our faculties. And we fiiould be guilty of the Charge, if we required Men to fub- mit in things which arc not the proper matter of Submiflion.
Nothing
Morif PascalV Thoughts. 53
Nothing is fo agreeable to rveafon, as the dilclaiming of fleafon in msirers of pure Faith: and nothing is fo repug- nant to Reafon as the difufe of Reafon in things that do not concern Faith: The Extremes are equally dangerous 3 either wholly to exclude Reafon, or to admit nothing but Fveafon.
"^ Faith fays many things in which theSenfes are fiient^ but nothing whicl:i the Senfcs deny: it is always above them, but never contrary to them.
VI.
Faith without Reafonif7g.
MIGHT we but fee a Miracle, fay fome Men, how gladly wouid we become Converts? They could not fpeak in this manner, did they un.kr- ftand what Converfion means. Tney imagine, that nothing elfj is requifitj to this Work, but the bare acknovvledg- ment of God 3 and that His Adoration and Service confifls only in the paying Him certain Verbal AddrefTeSj little dif- E 5 terent
54 Mofif. PascalV Thoughts.
ferent from tbofe which the Heathens ufed towards their Idols. True Converfi- on is toabafe, and, as it were, to annihi- late ourfeves, before this Great and Sovereign Being, whom we have fo often provoked, and who every mo- ment, may without the lead Injuftice deftroy us: 'tis to acknowledge, that we can do nothing without His Aid, and that we have merited nothing from Him but His Wrath: 'tis to know that there's an invincible Oppofition between God and ourfelves^ and that without the Benefit of a Mediator, there could be no Tranfaftion or Intercourfe be- tween us.
Never think it ftrange that illite- rate Perfons fhould believe without rea- foning, God infpires them with the Love of his Juftice, and with the Ha- tred of themfelves. 'Tis he that in- clines their Hearts to believe. No Man ^ver believes with a true ^nd laving Faith, unlefs Qov inclines his Heart: and no Man when God inclines his Heart, can refrain from thus believing. Of this David was fcnllble when he pray'd, hclwa cor ntevr?i^ Der/s, in fejii- monh ink. '-' ^■- ' ' '■ Tha-1
Mopif P A s c A L V Thoughts. 5 5
"^ That fome Men believe without having examin d the Proofs of Rehgi- on, is becaufe they enjoy a temper and frame of Mind altogether Pious and Holy 5 and becaufe what they hear af- firmed by our Religion is agreeable to fuch a Temper.
They are fenfible that One God is their Maker: they are inclined to love nothing but Him, and to hate nothing but themfelves. They are fenfible of their own Weaknefs and Impotence: that they are, of themfelves, utterly incapable of coming to GoD^ and that, unlefs He is pleased mercifully to come to them, 'tis impoifible they fhould maintain any Communication with Him. And they hear our Religion declaring. that God alone ought to be the Objed of our Affeftion, and Ourfelves alone of our Deteftation : and that whereas we are by Nature corrupt, and under an in- capacity of uniting ourfelves to God, God has been pleased to become Man, that He might unite Himfelf to us. There needs no more to perfuade Men, than this Difpofition of Heart, together with this apprehenfion of their Duty, and of their incapacity for its Difcharge, * E 4 -^ THosfc:
5 6 Monf. PascalV Thoughts.
* Those whom we fee commencing real Chriftians without the knowledge of Prophefies, or of the like Evidences, do yet judge of their Religion no lefs than the Mafters of that Knowledge. They Judge of it by the Heart, as others judge by the Underftanding. God inclines their Heart to Faith: and his Grace is the moft effedual Convidion.
I confefs , one of thefe Chriftians who believes without the Common Me- thods of Proof, is not qualified to con- vince an Infidel, who pretends to want nothing but Proof. But thofe who are skill- d in the Evidences of Religion can with eafe demonftrate that fuch a Be- liever does truly receive his Faith from the Infpiration of God, tho' he is un- able to prove even this of himfelf.
1
Vn. That
MonJ. P A s C A l's Thoughts. 5 y
VII.
That there is more ad^vant^ge in belieifing than in disbelie- ving the DoSirines of^ChriJii-* anity.
ADVERTISEMENT.
The main part of this Chapter is ad- drefs'd furelji to certain Perfins^ who not being fatisfied with the Proofs of Religion^ and much lefs with the Reafons of Atheifm^ remain in a fiat e offujpenfe between Faith and infidelity. "The Author pretends only to fijew thefe Men^ by their own Principles^ and by the bare Light of Reafon^ thai 'tis plainly their Interefl to believe 5 and that this is the fide which they ought to tal^c fippojing them to be allow d their Option. Whence it follows^ that till they have ob- tain d fufficient Light to guide them to the Truth, they are J i?! the mean time ^ at leajl obliged to do every thing which may dif- pofc them for it^ and to difengage them- felves from all thofe impediments which
may
^8 Monf. Pascal^ Thoughts.
may ohJiruH its reception 5 fuch as are e- fpecially the Pajjions and the vain Amufe- ments of Life.
UNITY joined to Infinity increafes it not ^ any more than a Foot-mea- fure added to an infinite Space. What is Finite vaniQies before that which is Infinite, and becomes pure Nothing. Thus our llnderltanding, in refpeft of God's : thus Human Juftice compared with the Divine.
Nay, the difproportion between Unity and Infinity , in general , is not fo vaft as that betvveen Mans Righteoufnefs , and the Righteoufnefs of God.
* We know that there is an Infinite, but we are ignorant of its Nature. For inftance^ we know it to be falfe that Numbers are finite: there muft there- fore be an Infinity in Number. But what this is we know not. It can nei- ther be equal nor unequal ^ becaufe Uni- ty added to it, varies not its Condition. Thus we may very well know that there is a God, without comprehending what / God is: and you ought by no means to conclude againft the Exigence of God
from
Monf. PascalV Thoughts. ^p
from your imperfeft Conceptions of His Effence.
For your Conviftion, I fhall not call in the Teftimony of Faith, which gives us fo certain an Allurance 5 nor even make ufe of the Ordinary Proofs, be- caufe thefe you are unwilling to receive. I (hall argue with you only upon your own Terms 5 and I doubt not but from the Method in which you reafbn, every Day, concerning things of the fmalleft importance, to make it appear, after what manner you ought to reafon in the prefent Cafe, and to which fide you ought to incline, in deciding this Que- ftion of the higheft confequence, about the Exiftence of God. You alledge, then, that we are incapable of knowing whether God is. Yet this remains cer- tain, that either God is, or is not 5 and that there can be no Medium in the Cafe. Which part then fhall vv^e chufe ? Realon, fay you, is not a proper Judge in this Point. There's an infinite Gulph, or Chaos, fix'd between us: we play, as it were, at Crofs and Pile^ for an Uncertainty thus infinitely diftant. What will you wager? Reafon can af- firm neither the one nor the other E-
vent:
6o Monf. PascalV Thoughts.
vent : Reafon can deny neither the one nor the other.
Don't be forward, then, inaccufing thofe of Errour and Falfity who have already chofe their fide. For you con- fefs yourfelf not to know whether they have indeed afted imprudently and made an ill Choice. No, you will fay 5 but I (hall take the freedome to cenfure them ftill ^ not for making this Choice, but for making any : he that takes Crofs, and he that takes Pile, are both in the wrongs the right had been not to wa- ger at all.
Nat 5 but there's a necelTity of wa- gering ^ the thing is placed beyond the indifference of your Will ^ you are enn- bark'd in the Caufe^ and by not laying that God is, you, in effeft lay that He is not. Wiiich will you take? Let us balance the Gain and the Lofs of {lick- ing to the Affirmative. If you gain, you gain All 5 if you lofe, it is meer Nothing that's loft. Be quick there- fore, and take this fide without Demurr. Well, I confefs, I ought to lay 3 but may not I lay too much? Suppofing the Chance to be the fame, you would not refufe to ftake one Life againft two.
And
MonJ. Pascal' J' Thoughts. 6i
And in cafe there were ten for yoii to win, you muft be much more impru- dent not to iiazard one Life againft ten, at a Game where the Caft was even. But here there's an Infinite Num- ber of Lives infinitely happy to be won, upon an equal throw: and the Stake you venture is fo petty a thing and of lb very fhort continuance, that it would be ridiculous for you to (hew your good Husbandry on this Occafion. For you fay nothing, when you urge that 'tis uncertain whether you win, and that 'tis certain you muft venture 5 and that the infinite diftance between the Certainty of venturing , and the Un- certainty of winning, makes the finite Good , which you certainly expofe , equal to the infinite, which you uncer- tainly purfue. This is all Deception. Every Gamefter flakes what is certain againfl what is uncertain: and yet his venturing a finite Certainty for a finite Uncertainty never difparages his Heai- fon. Again, it's falfe that there's an infinite diftance between the certainty of what we venture and the uncertainty of what we hope to win. Indeed the Certainty of winning, and the Certainty
of
62 Monf PascalV Thoughts.
of lofing are infinitely diftant. But as for the Uncertainty on the winning hand, it is fuch as fairly balanceth the Certainty of what wx venture ^ accord- ing to the ufual proportion in Games of Chance. Suppofe therefore, there are as many Chances on one fide as on the other, the Game is even 5 and thus the Certainty of our Venture is but equal to the Uncertainty of our Prize : fo far ought we to be from fuppofing an infi- nite diftance between them. So that, on the whole , if we ftake a Finite , where there's a plain equality as to winning or lofing, and where that which may be won is infinite, the Ar- gument cannot but be of infinite force. We feem here to have a Demonftration before us : and if Men are not incapable of all Truth, they cannot remain infen- fible of this.
I own and confefs it. But ftill might there not be fome means of feeing a lit- tle dearer into this matter? Yes: this is to be done by the help of Scripture, and by the other Infinite Proofs of Re- ligion,
O, fay you. Men who may entertain the Hope of Salvation are very Happy
in
Monf PascalV Thoughts. 6^
in this refped: : but is not the Fear of Hell a very unfortunate Counterpoize.
Which, I befeech you, has moft caufe to be afraid of Hell, One that is under ignorance whether there be a Hell or not, and under certain Damnation if there be ^ or Another who is certain- ly perfuadcd that there is a Hell, but is encouraged to hope that he (hall be de- livered from having his part in it?
A Man who is relpited, (fuppofe, for eight Days,) from the Sentence of Death, ftiould he not be inclined to think that there is fomewhat more In all this than a meer hit of Chance, muft have utterly abandoned his Senfes. But now, were we not miferably enflav'd by our PafEons, eight Days and an hun- dred Years would, upon this view, ap- pear the fame thing.
What Damage are you like to fu- ftain by embracing the Affirmative ? Why, you are engaged by this Principle, to be Faithful, Honeft, Humble, Grateful, Beneficent, Hearty, and Sincere. It is true, you will not bed in poflefBon of bafe and infamous Pleafure, of fading Glory, of empty Delight. But is not their room to be fupplied by more defi-
rable
^4 Monf. Pascal' J' Thoughts,
rable Enjoyments ? I tell you, you'll be a Gainer, even in this Life 5 and every ftep you take in the Way to which you are now direfted, you will difeover fo much certainty of a future Advantage, and fo much emptinefs, and meer nulli- ty, in what you hazard, as at length to find, that you have trafficked for a fure and infinite Re verfion, and yet, ineffeft, have given nothing for the Purchafe.
But you fay, you are fo made as to be incapable of believing. At leaft therefore, endeavour to underftand this your Incapacity 3 and to find what it is that debars you of Faith, when Reafon fo manifeftly invites you to it. Labour, then, in your own Conviftion: not by increafing the Proofs of a Deity, but by diminiftiing the power of your Pafli- ons. You are willing to be brought to Faith ^ but you know not the Way : you would be cured of your Infidelity ^ and you defire to be informed of the proper Remedies: Learn them from thofe who were once in your Conditi- on , but are at prefent clear from all Scruple and Doubt, lliey are acquaint- ed with the Path which you would gladly find 5 they have recover d from
a Difcafe
Monf PAscalV ffmtghts. 6fi>
a Difeafe which you vvifli to overcome. Obferve the Method with which they began their Cure : imitate their external Adtions, if you are, as yet, unable to tranfcribe their inward Difpofitions: banifh thofe Amufements which have hitherto entirely polTefs'd you.
O ! I fhould foon bid adieu to thefe Pleafures, fay you, where I once but m.ifter of Faith. And I fay, on the other hand, you would foon be mailer of Faith, had you once bidden adieu to thefe Pleafures. Tis your Part to be- gin. Were it in my Power, I would oblige you with the Gift of Faith. This I am unable todo^ andconfequent- ly to make out the Truth of what you fuppofe: But you may eafily abandon your Pleafarcs^ and by confequence, evince the Certainty of what I affirm.
^ We muft not miftake our own ^ature: we are Body as well as Spirit 5 and hence it comes to pafs, that the Inflrument by which Perfuafion conveys itfelf to us is not Demonftration only. How few things do we fee demonftra- ted! Rational Proof and Evidence, ads immediately on the Mind, But Cuftom is the ftroneeft Arg-ument: this
t cngasjcs
^ 6 Mo?if. P A s c A lV Vmights.
engages the Senies, and they incline the Underftaikling, without giving it time ibr Thought. Who has ever yet demonltrated the certainty of to Mor- rov/'s Light, or of our own Deaths? . And yet what is more univerfally be- lieved than both ? Tis Cuftom therefore which has confirmed us in this Judg- ment : 'tis Cuftom which makes fo ma- ny Artifans, Soldiers, &c, 1 confefs we ought not to begin with this, in the Search of Truth : yet we ought to have recourfe to it, when we have once dif- cover'd where Truth is^ to refrefh and invigorate our Belief which decays eve- ry Moment: for that the regular n\e- thod and train of Arguments (hould be always prefent to our Minds, the Bufi- nefs of Life will not permit. We ought lo acquire a more eafy Principle 5 fuch as is the Habit of believing^ which without Violence, without Art, with- out Argument, recommends things to pur Aflent^ and by fome fecret Charm, fo inclines all our Powers towards any Perfuafion, as that we naturally fall in- to it. To be ready to believe any Dccirine, upon the force of Convifti- pn, is not fufficient when our Senfes
foUcite
Mo77f. PascalV Thoughts. 6y
folicite us to embrace the oppofite fide. Thefe two Parts of ourfelves fhoitld be fo regulated, as always to proceed in concert; thellnderftanding, by fuch Ar- guments and Evidences as 'tis fufficient to have once attain d in our whole Life • the Senfes by Cuftom, and by our not fuffering them to take a contrary biafs.
VIII.
J%e PourtraiSi of a Md?z who has wearied himfelf with fearching after GOD by his bare Keafon ^ and who begins to read the Scrips ture.
WHEN I confider the Blindnefs and Mifer'y of Man, and thofe amazing Contrarieties v/hich difcover themfelves in his Nature 3 when I ob- ferve the whole Creation to be filent, and Man to be without Comiort, aban- don d to himfelf, and, as it were, ftray'd into this Corner of the Uai-^ YCrfe, i;ieither apprehending by whofe
F 2 niearis
68 Monf. PasCalV Thoughts.
means he came hither, nor what is the End of his coming, nor what will befall him at his departure hence 5 I am ftruck with the fame Hbrrour as a Perfon who has been carried in his fleep into adefolate and frightful Ifland, and who awakes without knowing where he is, or by what way he may get out and efcape. And, upon this view, I am at a lofs to conceive how fo mifera- ble an Eftate can produce any thing but Defpair. I behold other Perfons near me, of the fame Nature and Con- ftitution^ I ask if they are any better inform'd than niyfelf, and they affure me they are not. Immediately after which, I take notice that tbefe unfor- tunate Wanderers having look'd about them, and efpied certain Objefts of Plea- fure, are contented to feek no farther 5 but fwallow the Bait, embrace the Charm, and faften themfelves down to the Enjoyment. For my own part, I can obtain no fatisfaftion or repofe in the Society of Perfons like myfelf, la- bouring under the fame VVeaknefs, and the fame Diftrefs. I find they will be able to give me no aiUftance at my Death : I (hall be obliged to dye alone t^
and
Monf Pascal'j- Thoughts. 6p
and therefore I ought to proceed, in this refpeft) as if I liv'd alone. Now in a Condition of Solitude, I would entertain no projects of Building 5 I would perplex rayfelf with none of the tumultuary Affairs of Life 5 1 would court the Efteem of no Perfon 5 but would devote myfelf and my pains to the dif- covery of Truth.
Hence reflefting how probable it feems that there may be fomething elfe belides that which now prefents itfelf to my Eye, I begin to examine, whe- ther that Supreme and Divine Being, which is fo much talk'd of by all the World, has been pleas'd to leave any marks or footfteps of Himfelf. I lool^ round on all fides, and fee nothing thro but but univerfal Obfcurity. Na- ture offers no Confideration, but what is the fubjedt of Doubt and Difquiet. Could I no where difcern the leaft To- ken of Divinity, I would refolve not to Relieve at all : could I in every thing trace the Image of a Creator, 1 would reft myfelf upon a fure and fettled Be- lief But while I fee too much to de- ny, and too little to affirm the Que- ftion with any Certainty, my Condition F 3 renders
JO Monj\ PascalV lljottghts.
renders me an Objefl: of Pity : and 1 have a thoufand times wifti'd, that if Nature have indeed a Divine Author and Supporter, (he would prefent us v^ith the Hvely Draught and unconteft- ed Charafters of His Being 5 but, if the Marks which {lie bears about Her are fallacious, (he would entirely conceal Him from our View: that (he would either fay All, or fay Nothing 5 fo as todetermin my Judgment, on either fide. Whereas, under my prefent Sufpence, being ignorant as well of what I am, as of that which is expected from me, I remain an equal Stranger to my Condi- tion and my Duty. In the mean time my Heart is abfolutely bent on the fearch of real and folid Good, fuch as , when found, may complete my Hopes and regulate my Conduft. I (hould think no Price too dear for this Acqui- fition.
I obferve a multitude of Religions in all Countries and Times. But they are fuch as neither pleafe me with their Morals, nor move me with their Proofs. Thus, I would, without diftinftion, at once rejeft the Religion of Mahomet^ or of the Chinefe^ of ancient Egypt^ or
Rome^
MofiJ. PasC Ah' s Thoiights.
Ro^/e, upon this (ingle reafon, becaule neither of them being able lo produce more figns of Truth than another, nei- ther of them affording any thing to in- cline and fix our Tiiought, Reafon can- not (hew a greater propenfion to one Mode than to any of the reft.
But while I am making reflexions on this ftrange and unaccountable Va- riery of Manners and of Belief in dif- ferent Countries and Periods, I find in one little Corner of the World a pecu- liar People feparated from all the Nati- ons under Heaven, whofe Regifters ex- ceed, by m?.ay Ages, the moit ancient Stories now on Pvecord. I difcover a great and numerous Race, who worfhip One God, and are govern d by a Law which they affirm themfelves to have received from His Hand. The Summ of what they maintain is this:, that they are the only Perfons whom God has honour'd with the communication of His Myfteries: that all other Men, ha- ving corrupted themfelves and merited the Divine Difoleafure, are abandon'd to their own Senfe and Imagination, whence arife the endlefs wandrings and continual alterations amongft them , F 4 whether
7:i Monf. PascalV thoughts.
whether in Religion, or in Civil Difci- pline;^ while their Nation alone has pre- ferv'd an immovable Eftablilhment: But, that God will not for ever leave the reft of the World under fo miferable Darkncfs : that a Common Saviour fhali at length arrive: that the fole End of their Polity is to prefigure and proclaim His Arrival : that they were form'd and conftituted with exprefs Defign to be the Heralds of His Great Appearance, and to give warning to All Nations that they fhould unite in the Blefi'ed Expeft- atioa of a Redeemer.
My Adventure amongft this People, as it gives me the greateft furprize, fo it feems to me to deferve the higheft Regard and Attention, on account of the many wonderful and lingular Curi- ofities diicoverable in their Frame.
They iwc a People compofed entire- ly of Brethren: and whereas all others have been conftituted by an ailemblage of almoft infinite Races and Bloods 5^ thefe , tho* fo prodigioully Fruitful , have defcended Ail from the fame Man 5 whence, being as one Fle(h, and as Members Ouq of Another, they form the moft compacted Strength of one
undivided
MonJ. Pascal' J' Thoughts. yo
undivided Family. This is moft pecu- liar and diftinguifhing.
They are the moft Ancient People that fall under our Knowledge and Dif- CO very : a Circumftance, which, in my judgment, ought to procure them a ve- ry particular Veneration 5 efpecially in regard to our prefent Enquiry 5 becaufe if God has at any time vonchfafed to reveal Himfelf to Mankind, thefe are the Perfons from whofe Hands we are to re- ceive the Tradition.
Nor are they only confiderable in point of Antiquity, but no lefs Angular in their Duration, from their Original to this Day. For while the feveral People of Greece^ of Italjf^ of Sparta, of Athens^ and of Rome^ together with others which fprung up long after them, have been extind many Ages, thefe have always fublifted 3 and, in fpight of the various Defigns of many Great and Powerful Princes , who have a thoufand times attempted their Deftru- ftion, (as Hiftorians teftifie, and as it is natural to infer, from the ordinary Changes and Revolutions of things, ) have maintained themfelves during fo vafl: a Couife of Years, and, ftretching
themfelves
I
7^ Monf. PasCAlV Thoughts.
themfelves from the earlieft to the la- teft Memory, have caused the Annals of their own Nation to be co-extended with the Hiftory of the World.
The Law by which this People is governed appears, in all refpefts, to be the moft ancient and moft perfeft that has obtain d aiiiongft Men, and the only one v/hich was able to endure withour Change or Interruption in a State : as Philo the Jerv has demonftra- ted on many Occalions, and Jofephus moft admirably in his Difcourfe againft Appion 5 where the fame Excellent Au- thor obferves it to have ftood fo high in refpeft of Antiquity, as that the very name of Lavp was not known in other Countries 'till a thoufarid Years after 5 in fo much that Homer ^ tho' obliged to fpeak of fo many different Nations, has not once ufed the Word. And as to the Perfeftion of this Law, v/e may eafily make an eftimate of it, from the bare readings by which we (hall dif- cern it to have difpofed all things with fo much Wifedom, Juftice, and Equity, that 'tis no wonder the fam'd Legifla- tors of Greece and Rome fhould borrow thence their principal Inftitutions^ as
we
Monf. PasCAlV Thoughts. 75
we find they did, by the Laws of the tmhe TahUf, and by other Evidences which Jofephus has produc d at large.
Yet this Law is, at the fame time, fevere and rigorous beyond all others 5 obliging its Votaries, the better to fe- cure them in their Duty, to a thoufand peculiar and painful Obfervances, un- der a capital Penalty. Whence, we cannot without aftoniihment reflect, that it fhould for fo many Ages be pre- ferved inviolable, amongft a rebellious and impatient People, fuch as we know the Jews to have been : while all other States have, from time to time changed the Body of their Laws, rho' (on the contrary,) mild and gentle, and eafie to be obey'd.
The fame People are ftill no lefs to be admired for their great Sincerity. They preferve with the utmoft faithful- nefs and zeal the very Boole in which Mofes has left it recorded, that they were ever ftubborn and ungrateful towards God, and that he forefaw they would be more perverfe after his Death 5 that, he, therefore, calls Heaven and Earth to witnefs againft them, as to the fufEci- ency of the warning which he had
given
Monf PascalV Thoughts.
given them 5 that, finally^ God being incens'd by their I ranfgreilions, fhould fcatter them thro' all Lands, and, as they had provoked him to "jedoiijie byfer- ving Gods which were no Gods, He al- fo Qiouldprovokethem^ by calling a Peo- ple which were not a People.
To conclude ^ I find no reafon to fu- fped the Authority of the Book which relates all thefe particulars. For there's the vafteft difference imaginable be- tween a Book compos'd by a Private Hand and difpers'd amongft a whole People, and a Book of which the Peo- ple themfelves feem to be the joynt- Authors, as well as the Common Sub- jeft. In this Cafe, the Antiquity of the Book and of the People is confeffedly the fame.
Tis no inconfiderable recommenda- tion of thefe Writings, that they were compofed by Authors contemporary to the Fads which they record. All Hi- ftories compiled by Perfons not equal in Age to the Anions defcribed are fu- fpitious : as the Books of the Sibjls, of Her^/es Triffnegiftus^ and many others, which having tor a ^whiie pafs'd with Credit in the World , have been de-
tefted
Mor^J. PascalV thoughts. jy
tefted as Forgeries by fucceeding Times. Contemporary Authors are neither ca- pable of this Fraud, nor liable to this Cenfure.
IX.
the InjHJlice and Corruption of Man.
MAn is vifibly made for Thinking: this is all the Merit which he boafts, and all the Glory to which he af- pires. To think as we ought, is the Summ of Human Duty: and the true Art of thinking is to begin with ourfelves, our Author, and our End. And yet what is that which engroffes the Thoughts of the whole World ? Not one of thefe Ob- jefts : but the purfuit of Pleafure, the improvement of Wealth 5 the increafe of Honour, and Efteem^ in fine, the making ourfelves Kings, without refle- fting what it is to be a King, or to be a Man.
"^ Human Thought is a thing natu- rally excellent and noble. It mult have prodigious Defaults, eie it can be expo- fed
jS Monf. PascalV Thoughts.
fed to Contempt : and yet fuch it has, that nothing is indeed more ridiculous. How great does it appear in its genuine Nature ! how little, under its Corruption and Abufe !
■^ If we believe a God, the Duty of loving Him and not the Creatures will be neceffarily inferred. The reafoning of thofe profane Epicures defcribed in the Book of Wjfedom was grounded on the denial of God's Exiftence. Upon this Hypothefis, they refolv^d to take their fill of the Creatures. But had they known the falfenefs of their Principle,' they would have concluded the quite contrary. And this is the Conclufion of the Wife and the Good : there is a Gods the Creatures, therefore, ought not to engage our Study, or attraft our Defire. Every thing which incites to an Union wMth the Creatures, is Evil: becaufe it either hinders us from fer- ving God, if we already know Him 5 or from feeking Him, if as yet we know Him not. But now we find ourfelves to be full of thefe Incitements, and to be wholly made up of Concupifcence. We are therefore full of Evil^ and, if fo, we ought to hate and deteft our-
felves.
Monf PascalV Thoughts. 79
felves, together with All that which allures or endears us to any thing, but to God alone.
■^ If at any time we endeavour to fix our Thought and Attention upon God, how many things do we feel which di- vert us from Him, and which tempt us to mufe of other Subjefts? All this Cometh of Evil : but of fuch Evil as we have the Misfortune to bring with us into the World.
"^ Tis utterly falfe that we defervc the Efteem or AfFeftion of Men : and 'tis Injuftice fo eagerly to covet it. Were we born Mafters of Reafon, and with fome Knowledge of ourfelves, we fhould not entertain fuch a Defire* And yet this very Defire accompanies our Birth. From our very Birth there- fore we are unjuft; while every one of us fets up himfelf as the great Mark of All that he a&s or thinks. This is contrary to the Order of Nature. Our Inclinations ought to ftand towards the Pub lick; and this Biafs towards our felves, is the firft Spring of all Dif- order, in War, in Politics, in Oeco- nomics^ &c»
* As
8o Monf. PascalV Thoughts.
* As there ought to be a tendency in all the Members of Communities, whether Natural or Civil, towards pro- moting the Good of their refpettive Bodies 5 fo the Communities themfelves ought to tend to the Welfare of ano- ther Body , fuch as is ftill more Gene- ral and Comprehenfive.
* Whosoever does not deteft in his own Heart, this Self-love, and this In- ftinft which prompts him to afFeft a || preeminence above all Perfons and things, is moft wretchedly Blind: be- caufe nothing has a greater repugnancy to Juftice and Truth. For, as it is falfe that we defer ve fuch a Preference, j fo is it unjuft ( and indeed impoflible,) - to arrive at it, becaufe All are ready to put in their Claim to the like Su- premacy. This, then, is a manifeft piece of Injuftice: fuch as attends our Birth ^ fuch as we are obliged to cor- reft 3 and yet fuch, as, humanly fpeak- ing, is above our Corceftion.
Nevertheless, of all Religions except the Chriftian, none has inform'd us, either that this is a Sin 5 or that we are Born under its power -^ or that we are bound to ftrive againft it, none
ha^
Monf. PascalV Thoughts. Si
has once thought of prefcribing a Me- thod for its Cure.
"^ There is an inteftine War in Man, between the Reafon and the Pafiions* He might enjoy fome fort of Repofe, were he onlyfway'd by Reafon without Paffion^ or only by Paffion vvithout Reafon. But, linceHeis aftedby both, he muft live in continual Difquiet, not being able to maintain the Peace with one, without entring into Hoftility with the other. And hence he is al- ways divided, and always at variance with himfelf.
^ It is to be looked upon as mori- ftrous and unnatural to live carelefly, while we are under an utter Ignorance of ourfelves: it is however, far more terrible to live wickedly, while we are under a Religious Perfuafion and Belief. The greateft part of Mankind feem'd to be poiTefs'd with one or the other of thefe Infatuations.
X, Th
§2 Mouf. PascalV f bought s.
The y
ALMIGHTY God intending to fhew the World, that He was able to form a People, fpiritually Good and Righteous, and to fill them with Eternal Glory, was pleas'd to reprelent by the Goods of Nature what He purpofed to accompliili in thofe of Grace 5 that Men might learn to acknowledge the invifible Effefts of His Power, by their Experi- ence of the vilible.
Thus He faved His People from the Deluge, in the Perfon of Noah^ He caus'd them to fpring from Abraham^ He redeemed them out of the hands of their Enemies, and eftablifti'd them in Reft and Peace.
The Defign of Providence in refcu- ing them from the Common R.uine, and in deducing their Nation from one Stock, was not barely to conduft them to a Land of Plenty. But as Nature is the Image and Refemblance of Grace, fo thefe Vilible Miracles were Symbols and
Pledges
Mo/^f PascalV Thoughts. h^
Pledges of the Invilible, to be pcrform*d in their Seafon.
"^ Another. Caufe, why it pleas'd God in fo wonderful a manner to infti- ' tute and train up the Jexi^I//) People , feems to have been, that, having re- folv'd to abridge His faithful Servants of carnal and periftiablc Enjoyments, He might evince, by fuch a Series of Mira- cles, that He did not deny, for want of Power to beftow.
"^ This People have been always im- mersed in grofs and earthly Conceits^ As that their Father Abraham, even in refpeft of his Flefh, was dear to God ; and confequently All who defcended from him: that for this reafon, God had multiplied them on the Earth, and by giving them fpecial Marks of Di- ftindion, had prevented their mixing with other Nations 5 had recover'd them out of Egypt^ by many great and wonderful Signs, perform'd in their ta- vour^ had fed them with Manna in the Wildernefs:, had brought them in- to a fruitful and happy feat 5 had ap- pointed over them Kings of their own Race 5 had rais'd them a magnificent Temple, for the offering up of Beafts,
G -2 and
84 Monf. Pascal^ Thoughts.
and the purifying themfelves by the Blood of tneir Sacrifices 5 arid would, in conclufion, fend them a Viftorioiis Mtf- ffas, who fhould make them Mafters of . the World.
"^ The Jervs were accuftom'd to Great and Splendid Miracles^ and, hence, looking on the Wonders of the Red Sea and of the Promis'd Land only as an Abridgment of the mighty things of their Mejjias^ they expeded from Him ftill more illuftrious aixl furprizing Per- formances, of which all the Afts of Mo- fes llioald feem but an imperfect Speci- men.
When they were now grown old in Carnal Errors, Jefm Chrift actually came at the time foretold, but not wich that outward Splendor which had poflefs*dT |heir Thought: and hence they appre-* liended Him not to be the Mejjias. Af- ter His Death, St. Paul was lent to in- ftruft Men, that all thefe things happened in figure 5 that the Kingdom of God. was in the Spirit, noi in the Flefh^ that their Enemies were not the Bdhj- lojtkm^ but their own Lufts aiod Pafli- ons5 that God delighted not in Tem- ples made with Hands, but in a Pure
and
Monf. Pascal^ Thoughts. 8^
and Humble Mind 5 that Bodily Cir- cumcifion was unprofitable, but the Cir- cumcifion of the Heart greatly neceflary and important, &c,
■^ God having not thought fit whol- ly to difclofe thefe Truths to fo un- worthy a People, and yet defigning to foretel them, that they might hereafter gain the more eafy acceptation and be- lief, fignified the time of their accom- pli(hmenc in exprefs terms, and fome- times clearly imparted the things them- felves, but generally reprefenced them under Shades and Figures 5 to the in- tent, .that thofcLwho loved the Repre- fentation, might fix on it without look- ing farther ^ and that thofe who loved the Reality, might be able to difcern it thro' the Repretentation. Agreeably to thisDefign, we fee the Nation divi- ding itfelr at the Mejfiah's Appearance: the Spiritual Part received and embraced Him^ and the Carnal Part, v/horejeft- ed Him, remain His Witnefles to this
■^ THE Carnal Jews under ftood nei- ther the Greatnefs nor the Humiliation of the Mejjias^ foretold by their Pro- phets. They did not know Him in His G 3 Greatnefs
86 Morif. Pascal' J" 7 bought s.
Greatnefs and Exaltation : as when they were affured that He (hould be David's Lordj tho' his So^ ^ that He preceded Abraham^ and hadfeen him. They con- ceived Him not fo Great, as to have been from all Eternity. Nor did they lefs miftake Him in his Humiliation and Death. " Chrijl ( fay they, ) dbideth ^^ for ever^ and this Man profeffeth of ^' Himfelf that He (hall dye. They nei- ther believ'd Him, therefore, to be Mor- tal, nor yet to be Eternal ; they confi- der'd Him with no other Regard, but to Worldly Pomp and State.
■^ They fo much doated on the Sha- dows df Good things, and fo entirely fix'd them as the Objefts of their Hope, thdt they, at laft, miftook tlie Sub- ftance, when appearing at the time and in the manner defcribed by the Pro- phets.
' ^ Men indifpofed to believing are wont to have recourfe, for Shelter, to the Unbelief of the Jeivs. If matters ( fay they, ) were indeed fo clear and notorious, what ftiould hinder thofe who were the Eye-witnefles of them, from being perfeftly convinced ? Where- as their Infidelity is really one of the
foundations
Mo^if. Pa s c A L V Thoughts. 8 y
foundations of our Faith. Had they been indifferent Perfons, their Obftina- cy might have increased our Averfion, and have given us a better Colour for Jealoulie and Diftruft. But here's the Miracle, that the fame People who were fo violent Lovers of the Predi- ftions (hould be no lefs violent Haters and Oppofers of the Accomplifhments .• and that this very Hatred and Oppofiti- on (hould itfelf be one of the chief Pre-^ diftions.
"^ To procure Authority and Repu^ tation to the MeJJias, it was neceffary that certain Prophecies Ihould precede His Appearance, and fhould remain in the cuftody of unfufpedted Perfons, fuch as were eminent for Diligence and Fideli- ty, and, above all, for Zeal, and fuch as were remarkably known to the reft of Mankind,
That things might fucceed accord-^ ingly, God was pleas'd to make choice of this Carnal People, and to give them in charge the Prediftions concerning the MejjiaSy w^hich defcribed Him after the manner of a Temporal Delivei^, and a Difpenfer of fenfiWe Goods, fucli as their Hearts were particularly aftefted
G 4 mtl\
88 Mpfif PascalV thoughts.
with. Hence, as they received the Pro- phets with the greaccrt demonftrations of Affection and Reverence, fo they communicated to all Nations thofe Books of the h rophets which foretold the coming of the Mighty One 5 affu- ring them that He would moft certainly come, and in the very manner exprefs'd by their Records, which they kept open to the view of the whole World, But being finally deceived by the meannefs and ignominy of His Condition here on Earth, they became His greateft Op- pofers. So that we have now a Peo- ple, who of all Mankind can be leaft fufpeded of partial favour towards us, thus lending their affiftance to fupport pur Caufe^ and, by the Zeal which they (hew for their Law and their Pro- phets, preferving with the raofi: exact fidelity our Evidences and their own jEondemnaiion. Jj
/^ Those who rejected ^nd crucifiejJB our Lord, being offended at Him, ar™ the fame People with whom thofe Writings ftill remain which teftify con- cerning Him, and which affirm that He Cnall be rcjeftq^ by them, and fhall be a Rock of Offcnfe. Thus has their re- tail;'
MonJ. Pa S C A L V Thoughts. 8p
fufal added an eminent mark lo the Truth of His Credentials^ and He has been equally demonftrated for the Mtf- fias by the Righteous Part of the Jewjjh Nation who embraced Him, and by the Wicked Part who defpifed Him 5 the one Event no lefs than the other ha- ving been long before prophetically de- clared.
"^ The reafon why the Prophefies were conceiv'd with a double Senfe, a remote and Spiritual, to which this People were ftrongly averfe, under an obvious and Carnal to which they were eagerly inclined, feems to have been this: Had the Spiritual Senfe been en- tirely difclofed to them, it being fuch as they were unable to love, to embrace, or even to bear, they would have had very little Zeal to preferve their Wri- tings and Inftitutions. Or, if they could have relifh'd thefe Spiritual Pro- mifcs, and had therefore kept their Books uncorrupted till the time of the Mejjlas, then their Evidence muft have fufflr'd in its force, as being the Tefti- mony of Friends. We fee, therefore, on the one hand, the neceflity of con- realing the Spiritual Senfe. Yet, p.n
the
p o Monf. P A S C A Vs Thoughts.
the other hand, (hould this Conceal- ment have been too deep for all Light and Difcovery, the great Evidences of the Mejfias had been fupprefs'd. What Expedient therefore was applied? The Spiritual Senfe v/as, as to the main, diC- guizd under the Carnal, yet in fome places was exprefly delivered without the leafl: Covert or Shade. Again, the time and ftate of the World were fo ex- actly, and with fo many Circumftances, defcribed and determined, that the Sun is nor clearer at Noon-day. And there are fome pafTages in which the Spiri- tual import is fo apparently taught, that no lefs degree of Blindnefs than that which the Mind fuffers when entirely opprefs'd and enflaved by the Body, can withold us from difcerning it.
See then the admirable dilfpofal of Providence! In an infinite number of places the Spiritual Senfe is cover'd over with another 5 yet in fome ( tho' rarely occurring, ) it is openly reveafd: and this in fuch a manner, as that the paf- fages in which it is fupprefs'd are ca- pable of both Senfes, but thofe in which it is declared can agree only to the Spi- ritual.
Su
Monj. Pa s C A ls Thoughts. p i
So that this proceeding can by no means be accufed as tending to lead Men into Error: nor could by any, but by a People vvhofe Heart was fo entire- ly Carnal, have been perverted or mif- underilood.
Thus when Good things were pro- mised them in great abundance, what could hinder them from interpreting this Promife of true and real Goods, but their Covetoufnefs^ which deter- mined their Apprehenfion to Earthly Riches? Whereas thofe who placed their only Treafure in Heaven, would have referred the Promife to God alone. For there are two Principles which di- vide the Wills of Men, Covetoufnefs and Charity. It is not indeed impoffi- ble that Covetoufnefs (hould fubfift with Faith, or Charity with Temporal Pof- feffions. But here's the difference 5 the former imploys itfelf in ufing God, and enjoying the World, the latter in ufing the World, and enjoying God.
Again, the End which we purfue is that which gives Names to things: and whatever hinders us in the profecution of this, is faid to be at enmity with us. Thus the Creatures, which are good it^
themfelves.
Q2 Monf. Pascal' J- Thoughts.
themfelves, do yet become the Enemies of Good Men, when they divert them from God: and God Bimfelf is ftird an Enemy by thofe whom He oppofes in their Lufts.
Hence, the appellation of Enemy changing its conftruftion according to the different End which Men propofe, Good Men by it underftood their Paf- fions, and Carnal Men the Babylonians : fo that this term was obfcure only with refped to the Wicked. And 'tis on this account that Ifaiah fays, Jigna Legem in Difcipulk mek^ fed the Larv among my Difciples:^ and that he tells us, Chriji Ihall be a Stone of Jiumbling and a Rock of Offence-^ tho', as our Lord Him- felf declares, ' Blejfed are thofe who J/jall not be offended in Him.
The Prophet Hofea^ evidently de- clares the fame difference. Who is wife^ and hefjall underji^nd thefe things -^ pm- denty and he Jljall kjw^ them .<? For the Tfoys of the Lord are right 5 and the Jufi /hull trdk in thcm^ but Lranfgrejfcrs jhall fall therein.
Yet this Book of the old Teftament, which vvp.s in fuch a manner framed and compiled, as that while it en-
lighten'd
MonJ, Pascal'^ thoughts. ^3
lighten'd fome it no lefs blinded others, did nevenhelefs demonftrate in the latter the Truth which it difcover'd to the for- mer. For the Vifible and Temporal Goods which they received from God were fo Great and Divine, as to teftify His Power of conferring all Invifible and Spititual Bleffings, together with the End of All, the Meffias.
"^ The time of our Lord's firft co- ming was exprefly foretold 3 but that of His fecond is not, Becaufe at His firft coming He w^as to appear in a pri- vate manner, and without any fplendid Marks of Diftinftion: whereas His fe- cond Advent (hall be furprizing , pub- lick, illudrious, and vifible to His great- eft Enemies. But tho* His firft Appear- ance wab to be thus obfcure, difcernible only by thofe who fearch'd the Scrip- tures 5 yet were things fo Providentially difpofed that ?11 this contributed to the making Him known. The Jtws were His Witnelies by receiving Him 5 be- caufe they were the Guardians of the Prophefies^ and they were no lefs His Witnefles by rejefting Him, becaufe in this they very fignally accomplifh'd the fame Prophecies.
'^ The
^4 Monf. PascalV Thoughts.
■^ The Jews were in poffeffion of Miracles which they had feen performed, and of Prophefies which they had feen fulfil'd. Again , the Doftrine of their Law was comprized in the Love and Adoration of one God 5 and this Do- ftrine was perpetual: it had therefore all the Marks of the true Religion. And fo it really was : for we ought to diftin- guifli between the Doctrine of the Jews, and the Doftrine of the Law of the Jeivs. The Doftrine of the Jews xould not have been true, tho' we ihould fup- pcfe it to have had Miracles and Pro- phefies, and perpetuity on its fide: be- caufe it was deficient in the main Prin- ciple, the loving and adoring of God alone.
The Jewijh Religion ought to be confider'd very differently in the Tradi- tion of Holy Men, and in the Tradition^ of the Vulgar. The Moral it teaches^ and the Bleilednefs it propofes are bothj ridiculous according to the Tradition oi the Vulgar, but they are incomparablyj great and excellent in the Tradition o{\ Holy Men. Its foundation is wonder- ful 5 'tis the moft ancient and moft au- thentickBook in the World i and where-
m
Monf PascalV Thoughts. ^5
as Mahomet^ to procure the eteblifti- ment of his Writings, has forbidden them to be read, Mojes^ to confirm the Authority of his^ has commanded all . the World to read them.
^ The Jewijl) Religion is altogether Divine 5 in its Authority, in its Durati- on, in its perpetual Obligation, in its Morality, in its Conduft, in its Do- ftrine, in its EfFefts.
This whole Model and Pattern was form'd with refemblance to the Truth of the Mejjias : and the Truth of the MeJJias was difcover'd and teftified by this its Model and Pattern.
Under the Jemfi Oeconomy Truth appeared but in Figure : in Heaven it is open and without Veil : in the Church Militant it is fo veiFd as to be yet dif- cern d by its correfpondence to the Fi- gure. As the Figure was firft built up- on the Truth, fo the Truth is now dif- tinguilhable by the Figure.
^ He that takes his Eftimate of the JewiJJj Religion from the grolTnefs of the Jewifi Multitude, cannot fail of ma- king a very wrong judgment. It is to be fought for in the bacred Writings and in the Traditions of the Prophets :
who
Monf. PascalV Thoughts.
who have given us fufficient affurancc that they underftood the Law not ac- cording to the Letter. Our Religion, in like manner, is true and Divine in the Gotpels, in the preaching of the Apo- ftles, and in the Traditions of the Church : but it appears utterly disfigu- red in thofe who maim, or corrupt it.
•^ The Jews feem to have been of two forts, according to their different Paflions and Delires^ which in fome were merely Pagan ^ in others altoge- ther Chrijiian.
■^ The Mejjias^ according to the Carnal Jervs^ was to come like a mighty Temporal Prince. According to Carnal Chnjl:a?rr^ He is* come to difpenfe with our loving God, and to give us Sacra- ments which fhall operate without our Concurrence. This is no more the Re- ligion of Christians ^ than that was pro- perly the Religion of Jews.
'^ The true Votaries of both Religi- ons agree in acknowledging a Mejjias^ who (hall infpire them with the Love of God, and by that Love fhall make them triumph over their Enemies.
■^ The Veil which is upon the Scrip- tures in refpeft of the Carnal jf^a'-S
holds
Monf Pascal's Thoughts. ^j
holds like wife in refpeftof wicked C^r//^ tiam , and of all thofe who will not fubmit to hate and deteft themfelves. But how well are we difpofed for the underftanding of the Scriptures, and for the Knowledge of Jefus Chrijl^ when we have once made ourfelves the Objedsof our real Averfion and Abhorence !
■^ The Carnal Jews fill the middle place between Chrifiians and Pagans. The Pagans knew not God, and there- fore loved nothing but the World : the Jews knew the true God, and ftill lo- ved nothing but the World : while we Chrifiians as we have received the know- ledge of the true God, fo we have re- nounced the Love of the World. Jews and Pagans love the fame World: Chri" ftians and Jews know the fame God.
-* The Jews are a People vifibly fra- med to be the ftanding Witnefles of the Mejjias. They preferve the Scrip- ture with the greateft Diligence 5 they love it with the greateft Ardour 5 but they are wholly at a lofs in apprehend- ing it. And all this has been exprefly foretold: for 'tis faid, that the Scatures of God ftiould be deliver'd to them 5 but, as a Book that is feal'd.
H ^ So
p 8 Monf. P A s c A L V T'lmights.
"^ So long as there was a fucceffion of Prophets to guard the Law, the Peo- ple were entirely negligent as to its Cu- ftody. But upon the ceafing of the Prophets, the Zeal of the People fup- plied their room. And this, amongft others, is a Providence too remark- able to be overlooked.
XL MOSES.
WHEN the Creation of the World began now to ftand at a remo- ter diftance, God was pleas'd to pro- vide a Contemporary Hiftorian, and to appoint a whole Nation for the Keepers of his Hiftory: as well that this Regifter might be the moft authentick in the World, as that all Mankind might hence be inftrudied in a Fa6t, which was fo neceflary for them to know, and yet fo impoffible otherwife to be known.
■^ MOSES was a Perfon of very great Genius and Capacity. This is on all
hands
I
Monf. PascalV Thoughts. ^^
hands confefsU Had he therefore written with an intention of deceiving, he would have executed it in fuch a manner as not to be convided of the Deceit. His Conduft we find to be quite different : in fo much that had he delivered what was fabulous, there was not one Jew but could have detected the Impofture.
Why, for indance, does he make the Lives of the firft Men fo vaftly long, and fo very few Generations of them? in a multitude of Generations he might have (belter 'd himfelf from difcovery^ but in a few this Artifice w,as imprafti- cable. For 'tis not the number of Years, but of Generations, which renders things obfcure*
Truth never decays or is impaired but by the Succeffion and Change of Men. And yet we find this Hiftorian placing the two greateft Events that can enter into Human Thought, the Creation and the Deluge, fo clofe to- gether as even to make them touch, by means of the few Generations which he counts between. In fo much, that at the time of his regiftring thefe things, the Memory of them could not but be.
H a ftM
I do Monf. PasCAlV Thoughts.
ftill frefti and lively in the Minds of all the Jemjh Nation.
* LAMEC had a Sight of Adam, Sem of Lamec^ Abraham of Sem^ Jacob of Abraham^ and Mofes of thofe who had feen Jacob. Therefore the Creati- on and the Deluge are indubitably true. This Argument muft be acknowledged for conclufive 3 by thofe who apprehend its procefs.
* The Longaevity of the Patriarchs, inftead of contributing to the Decay of Pad Memory, was in the higheft de- gree ferviceable to its prefervation. For if we are fometimes hirider'd from being fufficiently expert in the ftory of our Anceftors, it is becaufe we have feldom lived in their Company, or be- caufe they left the World before we ar- rived at the Age of Reafon. But when Human Life ran out to fuch an Extent, Children enjoy 'd the means of conver- fing long with their Patents. And what could be the Subjeft of this Con- verfation, but the Lives and Aftions of their Progenitors: fince thefe com- prized the Body of llniverfal Hiftory^ and fince Men were as yet unacquaint- ed with Arts and Sciences, which now
take
Monf Pascal^ Thoughts. loi
take up fo large a (hare in our Difcourfe > It feems evident, therefore, that the keeping exad Genealogies was the pe- culiar Care, and almoft the whole Em« ployment, of thofe earlier Times.
xir. F I C V K E S.
AS there are fome Figures clear and demonftrative fo there are others which feem lefs natural , and which prove nothing but to thofe who have difcover'd the fame Truths by other Lights. The latter Figures may feem to refembe thofe invented by fome Men who build Prophefies on the Revela- tions expounded according to their own Fancy. But here's the difference : fuch Perfons have no infallible Predifti- ons to fupport the doubtful ones which they would introduce. So that they are guilty of the higheft Injuftice while they pretend theirs to be alike well grounded with fome of ours ^ becaufe they have not others , which are
H 3 incon-
iQ'^ Moiif. Pascal-j' Thaugbts.
< III — — ^
inconteftable, to prove them by, as we have. This is by no means therefore a Paralel Cafe^ nor ought we to com- pare and confound things which agree in onq refpeft, when they are fo vaftly diftant in all others.
^ JESVS CHRISX prefigured by Jofeph, the Beloved of his Father, and by him fent to vifit his Brethren, is the innocent Perfon whom His Brethren fold for a few pieces of Silver, and who by this means became their Lord and Saviour, nay the Saviour of Stran- gers, and of the whole World: which had not happend but for this Plot of deftroying Him, this Aft of rejecting Him, and of expofing Him to Sale.
Consider in both Examples the fame Fortune and the fame Innocence 3 ^ofeph in the Prifon between two Cri- minals : Jefus on the Crofs between two Thieves. Jofeph foretels Deliverance to one of his Companions, and Death to the other, from the fame Omens: j,efus Chrifl faves one Companion, and deferts the other, after the fame Crimes, Jofiph could barely foretel : Jefm Chrifl by his own Aftion performs what he ](iad fpretold. Jofeph requefts the Perfon *^ ■ who'
Morif Pa S C A L V Thoughts. 103
who (hould be delivered to be mindful of him in his Glory: the Perfon faved by Jefus Chrifi ihtreats his Deliverer to remember him, when He came into His Kingdom.
* The Jem/h Synagogue never total- ly ceas'd and became extinft^ becaufe it was the Figure of the Chriftian Church : and yet becaufe it was only the Figure, it was fufferM to fall into Servitude. The Figure fubfifted 'til the arrival of the Truth : to the intent that the Church might be always vifible^ either in the Shadow and Reprefenta- tion, or in the Subftance and Reality.
XIII.
That the Latv was Figurative.
TO evince the Authority of both Teftaments at once, we are on- ly to obferve whether that which is prophefied in the one, be performed and acconrplifti'd in the other.
■*■' If we would effectually try and examijK the Prophecies, we ought firft
H 4 of
104 Monf. PascalV Thoughts.
of all to be fure that we rightly under-^ ftand them. For fuppofing them to have but one Senfe, it is certain the MeJJzas cannot yet be come : but fup- pofing them to have two Senfes, the Mejjias is certainly come, iij the Per- fon of Jcfu^ Chriji.
All the Queftion therefore is, whe4 ther they are indeed capable of a dou^^ ble meaning 5 whether they are Figures or Realities: that is, whether we ought not to feek fome thing farther in them' than what they immediately prefent^f , or whether we ought to acquiefce in' that Conftruftion which offers itfelf to us at the firft view.
If the- Law -and the-Sacri&es are
real, 'tis neceflary that they fhould pleaft God, and, on no accoimt be difplea* fing to Him.. If they are Figurative, \ 'tis neceflary they (hould be pleafing' and difpleafing to God, in different regards, Btrt now thro' the whole Te- ries of Scripture they are fomctimes af- firm'd to pleafe God, fometimes todif- pleafe Hirri; 'and by confequence^ they are only Figurative. . * It is faid, that the Law fliall be changed; that the Sacriiices (hall ceafe^
that
MonJ. P A s C A L'i* Thoughts. 105
that the People (hall continue without a King, without a Prince, and witliout a Sacrifice ^ that a new Covenant (hall be eftablirti'd^ that' a Reform (hall be made in the Law 5 that th^ Jews received Commandments which were not good 5 that their Sacrifices were Abominations, and things which God required not at their hands.
It is faid, agaih, that the Law (hall abide for ever 5 that the Covenant ftiall be eternal, the Sacrifices perpetual 5 and that the Sceptre (hall never depart from Jfidah, becaufe 'tis to continue 'til the Everlafting King (hall commence his Reign. Do fuch Expreflions evince All this to be real ? No. Do they demon- ftrate it to be figurative > No. They only ftiew that it muft be either Reality or Figure. Bu 1 1 he former compared with fhefe latter exclude the Reality, and eftablifh the Figure.
All thefe PalTages taken together cannot be applied to the Reality 5 but they may be All applied to the Figure: therefore, they were fpoken in Figure, not. in Reality.
^ Would we know whether the Law and the Sacrifices are real, or fi- gurative
.io6 Monf. PascalV Thoughts.
— — <''^i^^""*~ ' ' I'll
gurative, we ought to difcover whe- ther the Prophets in ipeaking of thefe things had their Eyes and Thoughts entirely lix'd on them, fo as to look no farther than the old Covenant^ or whether they did not carry thiir Inten- tion to fomewhat elfe, of vvhich all this was but the (hadow and femblance^ as in a Pidure we contemplate ttie thing reprefented. And in order to this Dif- covery we need only hear what they lay.
Now when they fpeak of the Cove-. nant as being Everlafting, is it poffible they ftiould mean the fame Covenant, which they elfewhere teftify (hall he changed ? The like may be obferv'd of the Sacrifices, &c.
^ The Prophets, have exprefsly faid that ifrael (hall be always belov'd of God, and that the Law ftall be an Ordinance for ever. But they have likewife faid, that their Words were veird, and their meaning not to bq fathom'd by their Hearers.
■^ We may illuftrate this whole Cafe by the familiar Inftance of writing in Ciphers. Suppofe we intercept a Letter of importance, in which we difcern one
plain
Monf. Pasgal'j' Ttmights. 107
plain and obvious meaning, and are told, at the fame time, that the Senfe is yet fo obfcured, as that we (hall even fee the Words without feeing it, and underftand them without underftanding it 5 what are we to judge but that the Piece has been penn d in Cyphers 5 and fo much the rather the more ap- parent Contrarieties we meet with in the literal Cpnftruftion? How great Efteem and Veneration ought we, there- fore, to exprefs for thofe who decipher this Writing to us, and bring us ac- quainted with its Secrets: efpecially if the Key which they make ufe of be ea- fie, agreeable, and Natural? This is what was perform'd by our Lord and his Apoftles: they have open'd the Seal, and rent the Veil, and refcued the Spiritual Senfe from the Literal Dif- guift. They have taught us that our Enemies are our own Carnal Affeftions, and that our Redeemer is to be a Spi- ritual Conquerour^ that He is to have a firft and a fecond Coming, the one in Humility to abafe the Proud, the other in Glory to exalt the Humble : in a Word that JESVS CHRIST is to be God, as well as MaUo
io8 M<?9/. PascalV Thoughts.
* It was our Lord's, chief employ- ment to inform Men, that they were Lovers of themfelves, that they were Sinners and Slaves, Blind, Diftemper*d, and Miferable: that hereupon, it was needful He (hould deliver and heal them, (hould enlighten, reftore, and blefs them: that all this was to be per- formed by their hating themfelves, and by their caking up each his Crofs^ and following Him, iheir Mafter, to Afflifti- on and Death.
^ THE Letter k^lleth. It was necef- fary that C^r//? fliould faffer, that God Qiould humble Himfelf^ that thgre fhould be a. Circumcifion of the Heart , a true Faft^v a jrue Sacrifice,, a true Tem- ple^ a two-iold Law^ (as well as a two-fold Table of the Law,) a two- fold Temple, a two-fold Captivity. This was the difficult Cypher pre! ented to us.
We have, at length, been-taughtby Our Lord to unfold th^.iptricacy of thefe Figures: we have been inform d what it is to be truly Fre^, jto be .a true Ifraelite-^ we have been (hewn the true Circumcifion^t ihe^trujp Bread of Heaven, &c, -, ^.-v-
* In
MonJ. PascalV Thoughts. 109
■^^ In the Promifes of the Old Te-
ftameiit every one finds what he chief- ly delights to feek, what is mod agree- able to his 5wa Heart and Affeftions 5 Spirirual Goods or Temporal, God or the Creatures. But with this diffe- rence, that they who feek the Crea- tures find them attended with numerous Contradiftions, with a Prohibition to love them, and with a difficult Injun- ftion to love and worftiip God alone: whereas they who feek God, find Him without the leaft Repugnancy, and wirh a pleafing Command to admit no other Objeft ot WorQiip or of Love.
"^ The main fources of verbal con- trarieties in Scriptures are the Myfleries of a God humbled to the Death of theCrofs 5 of a Mejjias triumphing over Death by dying Himfelf^ of the two Natures in JESVS CHRIST-, of His two-fold Coming i of the two Eftates and Conditions of Human Nature.
"^ As we cannot juftly compofe a Man s Charafter , but by accounting for all the Contrarieties in his Hu- mour or Condud 5 and as it is not e- nough to purfue a train of agreeable Qualities, without giving the refolu-
tion
I lO
Monf. Pascal^ thoughts i
tion of thofe which appear to be op- pofite5 fo e*er we can perfedly under^ ftand the Senfe of an Author, it's ne- ceflary that all the contrary Paffages (hould be reconciled.
WhekefoFvE in order to a right ap- prehenfion of the Scripture, we ought to find out a Senfe in which all the feemingly oppofite places (hall agree* Nor is it fufficient to have an Interpre- tation in which many confonant Pafla- ges fhall be united, but we mull: have one in which the moft diflbnant (hall meet and confpire*
Every i\uthor either has one prin- cipal Aim and purport, in which all the fuppofed differences will be found confident, or he has no meaning at alL The latter cannot be faid of the Scrip- tures and Prophecies. Theyunqueftio- nably abound in Good Senfe. Some one meaning, then, they will afford us, by which the feveral repugnancies in Style may be adjufted and compofed.
TheiFv true Senfe, therefore, cannot be that which is given them by the Jews. But in JESVS CHRIST all the various DijGTonancies are reduced to per- fect Harmonvi
Monf. PascalV Thoughts. 1 1 1
The Jem had not skill enough to make the abrogation ot the Royalty and Principality, foretold by Hofeuy ac- cord with the Propbefie of JacoL
If we take the Law, the Sacrifices, and the Kingdom, for things really and ultimately defign'd, we (hall not be able to reconcile all the Paflages of the fame Author, nor of the fame Book, nor, many times, of the fame Chapter. Which fufliciently difcovers the Inten- tion of the Writers.
* The Jews were not permitted to offer Sacrifice, or fo much as to eat the Tenths , elfewhere than at Jemfalem only, the Place which the Lord had chofen.
* H05E J foretold, that the Jem (hould be vpithout a King^ without a Prwcey without Sacrifices^ and without Images. Which Prediftion we now fee fully accomplifti'd : no Sacrifice be- ing legally to be offered but at Jemfv' lent.
'^ Whenever, the Word of God, which is eternally true, feems to be falfe in the Uteral Conftruftion, its Truth is preferv'd in the Spiritual. Sit thon on my Right Hand : this is falfe
if
I 12
Monf. Pascals Thoughts,
if fpoken literally , yet *tis Spiritually true. Such Expreffions as thefe defcribe God after the manner of Men: and this in particular only implies, that the fame Honour which Men intend in fet- ting others at their Right Hand, God will alfo confer, in the Exaltation of the Mejjzas. It is therefore a Note of the Divine Intention, but afFefts not the precife manner of the Execution.
Thus again, when 'tis faid to the Jfraelites, GoD has receiv d the odour of your Incenfe, and will give you, in recompenfe, a fertile and plentiful Land 5 the meaning is no more than this 5 that the fame Affection which Men, de- lighted with your Perfumes, would ex- prefs by rewarding you with a fruit- ful Land, the fame will God exprefs tov/ards you in His Blefiings^ becaufe you alfo entertain the like grateful Dif- pofition towards God, as a Man does towards his Superiors, when he thus prefents them with fweet Odours.
The fole Aim and Intention of the whole Scripture is Charity. All that tends not to this End is merely Figure. For (ince there can be but one Point and ultimate Scope, whatever is not di-
refted
Monf. Pa s C A Vs Thoughts. 113
refted thither in exprefs Terms, muft, at leaft, be couch'd under fuch as are ambiguous.
God, in compaffion to our Weak- nefs, which Variety alone can pleafe, has fo varied this one Precept of Cha- rity, as to condud us, every way, to our real Intereft and Welfare. For one thing alone being ftriftly neceflary, and yet our Hearts being fet on divers things, God has provided for the Satisfaftion of both thefe Inclinations together, by giving us fuch a diverfity as ftill leads us forward to the one thing necefiary.
^ The Rabbws take the Brea/is of the Spoufe for Figure: as they do every thing which has not a tendency to the fole Mark of their Expectation, World- ly and Carnal Goods.
* There are, and always have been, Men who rightly apprehend that the only Enemy of Human Nature is Con- ciipifcence, which turns us away from God, and that God Himfelf, not a Fruitful Land, is our only Good and Happinefs. Thofe who fancy the Good of Man to conhlt in gratifying the Flefti, and his Evii in the Difappointment of Senfual Defire, let them wallow in their
I Pleafures,
1 . 1 4 Monf. Pascal'/ 'thoughts.
Pleafures, let them dye in their Enjoy- ments ! Luc as for thofe who feek Got> with their wiiole Heart, whom nothing xan grieve but the being deprived of the Light of his Countenance, who have no Defire but to enjoy His Fa- vour, no Enemies but fuch as divert or withhold them from Him, and whofe greatelt Affliction is to fee themfelves encorapafs'd and even fubdued by fuch Enemies, let them be Comforted: for them there is a Deliverer, for them there is a God !
AMeJpas was promised who fliould re- fcue Men from their Enemies. A Mef- fids is come 5 but to refcue Men from no other Enemies than their Sins.
'^ When Dumd fays that the Mrj/?- as (hail dehver the People from their Enemies, this, by a Carnal Expolitor, may be applied to the Egyptians : and then, I confefs, I am at a lofs to fliew him how the Propiiecy has been ful- fiird. Yet it may be likewife applied to Mens Iniquities 5 finceciiefe, and not the Egyftians^ are to be look'd on as real Enemies.
But if in other Places He declares, as He does, ( together with Ifahhy and
others, )
Monf. PascalV Thoughts.. 115
others, ) that the Mejfias (hall deliver His People from their Sins 5 the ambi- guity is taken off, and the double Senfe of Enemies reduced to the Angle mean- ing of Imqmties. For if thefe latter were chiefly in his Thought, he might well exprefs them by borrowing the Name of the former: but if his Mind was wholly bent on the former, 'twas impoflible he fhould fignifie them under the appellation of the latter.
MOSES, David mdilfuiah, AUfpeak of this Viftory in the fame Terms. Muft we not, therefore, acknowledge, that thefe Terms have the fame Senfe 5 and that Mofes and David had but one In- tention, while Both fpeak of Men's Ene- mies, and the latter vifibly alludes to Men s Sins.
DANIEL in his ninth Chapter prays that the People may be delivered from the Captivity of their Enemies 5 but his Eye was plainly fix'd on their Tranf- greflions. And to (hew that it was fo, he proceeds to relate the fending of Ga- briel to him, with an aflurance that his Prayer was heard, and that after feventy Weeks the People fliould ob- tain deliverance from their Iniquity, I 7 that
1 1 6 Monf. P A s c A l' J Thoughts.
that Tranfgreffions fhould then have an end, and the Redeemer, the mofl Holy fhould bring in (not Legal, but) £z;er- lafling Righteoufnefs.
When we are once let into thefe Secrets, 'tis impoffible for us not to dif- cern and apprehend them. Let us read the Books of the Old Teftament by this Light: let us fee whether Abra-- hams Lineage and Defcent were the real caufesot his being ftyl'd the Friend of Gob 5 whether the Promifs'd Land was the true Seat of Reft. Neither of .thefe can be aftirm'd: therefore both were Symbolical. In a Word, let us examin all the ^.ega' Cereaionies and all the Precepr- which are not oi Cha- rity, and we lh-11 find • iieia compofing one General image, one uninterrupted Allegory, and Prefiguration.
XIV- 7£-
Mofif Pascal^ Thoughts. 117
XIV. J ES V S CHRIST.
THe infinite diftance that there is between Body and .Spirit^ does but imperfeftly reprefenc to us the di- ftance between Spirit and Charity^ which being altogether (bpernatural may be faid to be infinitely more infinite.
All the Splendour of outward Great- nefs cafts no luftre towards the Eyes of thofe who are engaged in the Pur- fuits of Wit.
The Greatnefs of Wit and Parts is wholly indifcernible to the Rich, to Kings and Conquerors, and to all the Great ones of the World.
The Greatnefs of that Wifedom which Cometh from above is alike im- perceptible to the Worldly and to the Witty. Thefe are three Orders , of quite different kinds.
Great Geniufeshave their Kingdom and Splendour, their Viftory and Glo- ry 5 and want not Carnal Greatnefs, becaufe it has no relation to the Gran-
I 3 deur
1 1 8 Monf. P A s C A L V Thoughts.
deur which they purfue. This Gran- deur does not indeed ftrike the Eyes, but 'tis enough that it cafts a diftinguilh- able radiancy on the Soul.
The Saints likewife have their Em- pire, their Luftre, their Greatnefs, and their Triumphs 3 and want not the Pomp of Honour, or the Pride of Genius ^ for thefe things are quite out of their Sphere and Order, and fuch as neither increafe nor diminifti the Grandeur to which they afpire. Thefe truly Great Ones, are equally invifible to Bodily Eyes and to curious and fubtle Wits^ but they are manifefted to God and Angels, and are not ambitious of other Speftators.
ARCHIMEDES would have gain'd the fame Efteem, without his Relation to the Royal Blood of Sicily, It is true, he won no Battels 5 but he has left to all the World the Benefit of his admi- rable Inventions. O, how Great, how Bright does he appear to the Eyes of the Mind !
JESVS CHRIST, without worldly Riches, without the exterior Prodnfti- ons of Science, was infinitely Great in His Sublime Order of Holinefs. He ricither publifli'd Inventions, nor pofr
(es'd
Mo?2f Pascal's Thoughts. ^ up
fes'd Kingdoms 3 but He was Humble, Patient, Pure before God, terrible to Evil Spirits, and without fpot of Sin. O, with what illuftrious Pomp, with what tranfcendenc Magnificence did He come attended, to fuch as beheld Him with the Eyes of the Heart, and with thofe Faculties which are the Judges and Difcerners of true Wifedom!
It had been need ^.fs for Archimedes ^ tho ot Princely Defcent, to have aft- ed the Prince in his Books of Geome- try.
It had been needlefs for our Lord JESVS CHRIST to have aflumed the State of an Earthly lung, ior the illu- ftration of His Kingdom of Holincfs. But how Great, how Excellent, die He appear in the Brightnefs of His proper Order !
Tis moil: unreafonable to be fcanda- lized at the mean Condition of our L^-d, as if it v/ere oppofed, in the fame Or- der aiid Kind, to the Greatnefs which He came to difplay. Let us confider this Greatnefs in His Life^ in His Suf- ferings 5 in His Solitude 5 in His Death 5 in the choice of His Attendants ^ in their Aft of forfaking Him ^ in the Privacy
I 4 Qf
I20 Monf. PascalV 'thoughts.
of His Refurreftion 5 and in all the o- ther parts of His Hiftory^ we fliall find it fo truly rais'd and Noble, as to leave no ground for our being offended at a Meannefs which was quite of another Order.
But there are fome who can admire only the Greatnefs of this World ^ as if there were no proper Greatnefs in Wit: and others who are charm'd only with Greatnefs of Wit, as if there were not ftill a more noble, a more fublime Greatnefs in Wifedom.
The whole Syftem of Bodies, the Firmament, the Stars, the Earth and the Kingdoms of it, are not fit to be oppcfcd in Value to the lowefl: Mind or Spine : becaufe Spirit is endued with the knowledge and apprehenfion of all this 5 whcvQ^djBodj is Utterly ftupid and infen- fible. Again, the whole united Syftems of Bodies and Spirits are not compara- ble to the leaft Motion of Charity ^ be- caufe this is ftill of an Order infinitely more exalted and Divine.
tPvOM all Bodj together v/e are not able to extrad one Thought. This is impoffible, and quite of another Order. Again, all Bodj and Spirit together are
unable
MonJ. P A s C A l's Thoughts. 121
unable to produce one Spark of Charity. This is like wife impoflible, and of an Order above Nature.
* JESVS CHRIST livd in fo much Obfcurity ( as to what the World term's obfcure,) that the Pagan Hifto- rians, who were wont to record only Perfons of Eminence and things of Im- portance, have fcarce afforded Him a (lender notice.
''^ Who amongil: Men was ever array 'd in fo much Splendor as our Lord! The whole Jewijb Nation prophefied of Him before His Coming : the Gentile World adored Him at His Coming: both Jews and Gentiles regarded Him as their Com- mon Centre, their Expeftation and E)e- fire. And yet who had ever fo little enjoyment of fo abundant Glory ! Of thirty three years, thirty He fpent in Privacy , and at a diftance from the World. During the three which re- mained He* was cenfur'd for an Im- poftor ^ He was rejefted by the Priefts and Rulers of His Nation, defpifed by His Kinfmen and Friends ^ and in Con- clufion, He fuffer'd a Shameful Death, betray 'd by one of his Attendants, ab- jured by Another, and deferted by AIL
What
122 Monf. Pa s C A l V Thoughts,
What (hare then can He be fup- pos'd to have born in all this Splendor > Never Perfon was in greater Glory : never Perfon was in deeper Difgrace. His whole Splendor, therefore, wasde- fign d for our fakes, and to render Him difcernible to us^ but not the leaft Ray was reflefted back upon Himfelf.
OUK Lord difcourfeth of the fubli- meft Subjedls in a Phrafe fo plain and natural, as if it had not been deeply confider'd, but withal fo pure andexaft as to (hew that it proceeded from the greateft depth of Thought. The join- ing of this Accuracy with this Simpli- city is admirable.
■^ Who made th^ Evangelifis acquain- ted with the Perfeftions and Qualities of a Soul truly Heroic, that they (hould be able to paint it after fo inimitable a manner in the Perfon of JESUS CHRISTY What is the reafon that they defcribe Him weak and defpond- ing in His Agony ? Did they want Skill or Colours to reprefent a Patient and Conftant Death? No certainly: for St. Luke has drawn that of St. Stephen with more Bravery than that of our Lord, It was therefore wife and juft
to
Monf Pascal^ Thoughts. ti^
to make Him capable of Fear while the neceffity of Death remain'ci at a di- ftance, but Fearlefs when it arrived. And here, again, is the remarkable dif- ference 3 when He appears dejefted, the Affliftion is fuch as proceeds from Him- felf 3 but when afflifted Ly Men, He is all Courage and Refolation.
* Before the Birth of JESVS CHRIST the Gofpel fpeaks little of the Virgin-ftate of His iioly Mother: that there might be no part of Sacred Hiftory bui" what (hould direftly bear a reference to her Son.
-^ The Old and New Teftament e- qually regard JESVS CHRIST:, the former as its Hope and Expedation 3 the latter as its Author and Example 3 both as their common Centre and Aim.
^ The Prophets had the Gift of foretelling 3 but never were foretold themfelves: the Saints, which followed, were foretold 3 but had not the Power of foretelling: Our Lord ^ as he was the Great Subjeft of Prophecies, fo He was himfelf the Chief of Prophets.
^ JESVS CHRIST for all Man- kind : Mofes for a fingle Nation.
■k
The
1^4 Monf. Pascal's Thoughts.
'^ The Jews were blefs'd in Abraham: (I mil blefs them that blefs thee :) but all the Nations of the Earth are blefs'd in Abraham's Seed : (a Light to lighten the Gentiles^ &c. ) He has not done fo to any Nation 5 fays David fpeaking of the Law. He has donefo to All Nations^ may we fay, fpeaking of the Gofpel.
Thus is it the Sole Prerogative of JESVS CHRIST to be an Univer- fal Benefit and bleffing. The Sacraments and Service of the Church have an Ef- feft only on aftual Believers : the Sacri- fice of our Lord on the Crofs extend's its Meritorious Influence to the. whole World.
"^ Let us then ftretch out our Arms to embrace our merciful Deliverer 5 who, having been promifed four thou- fand years before, came, at length, to fuffer and to dye for us, at the time and with the Circumftances of the Promife : and, waiting by His Gracious Affiftance, till we fhall dye in Peace, thro' the Hope of being eternally united to Him, let us in the mean while live with Comfort 3 whether amongft the Good Things which He fo bountifully gives us to enjoy, or amongft the Evil Things
which
MonJ. Pascal^ Thoughts. 12^
which He (hall pleafe to bring on us, for our Sours Health, and which by His own Example He has taught us to fuftain.
XV.
The E'vidences efjESVS CHRIST from the Prophecies.
THe Nobleft Evidences of our Lord^ are the Prophecies which pre- ceded Him. And accordingly it has pleas'd God to exercife a peculiar Care in this behalf. For, the full accomplifti- ment of them being a perpetual Mira- cle which reached! from the beginning to the end of the Church, fixteen hun- dred Years togetner, God r^is'd up a fucceffion of Prophets, and duiing the fpace ot four hundred Years after. He difpers'd the(e Prophecies , together with the Jews that kept them, thro' all Regions of the World. See the won- derful Preparation to our Lord's Ap- pearance! As His Gofpel was to be em- braced
i26 Monf. PascalV Thoughts,
braced and believ*d by all Nations, there was a necellity not only of Pro- phecies to gain it this Belief, but like- wife of diftLiiing thefe Prophecies to the fame Extent with Human Race.
"^ Supposing one fingle Man to have left a Book of Prediftions con- cerning JESVS CHRIST, as to the time and manner of His Coming, and fuppofing Him to have come agreeably to thefe Prediftions, the Argument would be of almoft infinite force. Yet here the Evidence is ftronger, beyond all comparifon. A Succcflion of Men, for the fpace of four thoufand Years, follow one another, without interrup- tion or variation, in foretelling the fame Great Event. A whole People are the Har- bingers of the Mejjias'^ and fuch a Peo- ple as fubfifted four thoufand Years to teftifie in a General Body, their affured Hope and Expedtation, from which no Severity of Threats or Perfecutions could oblige them to depart. This is a Cafe which challengeth, in a far more tran- fcendent degree, our Affent and Won- der.
^ The Time of our Lord's Appear- ance was fignified by the State of the
Monf. Pascal'j- Thoughts. 127
Jervs^ by the Condition of the Heathen World 3 by the Comparilbn between the two Temples 5 and even by the precife number of Years which fhould intervene.
^ The Prophets having given vari- ous Marks of the MeJ/ias who was to come, it feem'd neceflary that thefe Marks fhould all concur at the fame Pe- riod. Thus 'twas neceflary that the fourth Monarchy fhould be eftabhfh'd e'er the expiration of Darnel's feventy Weeks 5 that the Scepter (hould then depart from Jfidah, and that the Mef- fias (hould then immediately appear. In purfuit of which prediftions, our LorA appear'd at this Junfture, and demon- ftrated His Claim to the Style and Chara- fter of the Mejjias.
"^ It is toretold that under the fourth Monarchy, before the Deftrudion of the fecond Temple, before the Domini- on of the Jews was taken away , and in the feventieth of Daniel's Weeks, the Heathens (hould be leu into the Knowledge of the only true God, wor- (hippd by the Jews-^ tnat thofe who fincerely fcar'd and lov'd Him fliould be delivered from their Enemies, and
fhould
128 Monf. PascalV Thoughts.
fhould be reJDlenifli'd with higher de- grees of His Fear and Love.
We fee the Event anfwer in all points. During the time of the fourth Monar- chy, before the deftruciion of the fecond Temple, &c. the Pagans in multitudes adored the true God, and embraced a Life altogether Spiritual and Angelic 3 Women conlecrated to Religion their Virginity, and their Life 5 Men volun- tarily renounced all the Pleafures and Enjoyments of Senfe. That which Pla- to was unable to effeft upon a few Per- fons, and thofe the wifeft and beft in- ftituted of his Time^ a fecret Force, by the help only of a few words , now wrought upon thoufands of ignorant, uneducated. Men.
What means this prodigious Change? It is no other than was foretold fo ma- ny Ages fince. Effimdam Spiritnm trn- ^•3 "• urn fuper ommm carnem^. The whole World, which lay enflaved to Luft and Unbelief, was now fjrprizingly infla- med with the Fire of Charity, Prin- ces refignd their Crowns: the Rich abandon d their Pofleffions: the Daugh- ters, with an aftonilhing Courage, con- . tended for the Prize of Martyrdome^
the
Monf. PascalV Thoughts. 129
the Sons forfook their Parents and Ha- bitations to embrace the Solitude of De- ferts. Whence fprings this unknown and invifible Force ? The MeJJias is ar- rived : behold the Effects and the To- kens of His Coming!
For two thoufand Years together the God of the Jews remain d unknown to an infinite variety of Nations over- fpread with Paganifm. Yet at the pre- cife time foretold, the Pagans in all . Nations adore this only true God : the Idol Temples are every where deftroy*d : Kings themfelves fubmit their Scepters to the Crofs. What new thing is this ? It is the Spirit of God pour'd out upon all the Earth.
It was teftified that the MeJJias fliould come to eftablifti a new Covenant with His People" 5 fuch as might make them ^Jer.xxiii, forget their departure out of Egypt in 7- comparifon with this greater Delive- rance : that He ihould put His Law and His Fear into their Hearts ^ 5 both which ^ irai. li. r refted before in Externals only. lo?^^^^^*
That the Jerps (hould rejed our Lord 5 and fliould themfelves be rejed:- ed of God : ' the beloved Vine bring- - ifaj. v, 2^ ing forth only Wild-Grapes, Thac the 3, 4* K chofen
loo Monf. ?hSChL's Thoughts.
chofen People (hould prove difloyal, ungrateful and incredulous: Popitlus non ^ ifai.lxv. crcdais ■& contradicefts^. That Go D 2- ftiould ftrike them with Blindnefs': and
L^S.^s, that, like Blind Men, they fbould ftum- 29- ble at Noon-day.
. That the Church fhould be narrow f Ezec.xvii. in its Beginning^, and (hould afterwards ditfufe itfelf to a prodigious Extent. That Idolatry (hould then be extir- 6Ezec.xxx.pated': tliat the Mejjias (hould van- is- quifli and expel the falfe Deities, and reduce Men to the Worfl^ip of the true God.
. That the Idol Temples (hould be
• cait down 3 and that in all places of
?»Maii.ii.the World ' Men (hould offer to God
a pure, and holy, and living Sacrifice,
in the room of the flain Beafts.
That thQ MeJJias (hould inftruft Men in the true and perfed Way.
That He (hould reign over the Jews and Gentiles.
No Perfon before or fince our Lord . has been known to teach any thing which bears the leaft affinity to thefe Prediftions*
^ AfteFv fo many MefTengers fent to notifie His Coming, the M^Jfias was
pleas'd
Mofif. PascalV Thoughts. 151
pleas'd Himfelf to appear, with all the allured Evidences of the Perfon, and all the concurring Circumftances of the time. He came to inform Men, that they had properly no ocher Enemies than rhemfelves3 or, than thofe Paffi- ons which feparated them from Goo: that His Office was to fet them" free from thefe Enemies 5 to (Irengthen them with His Grace 5 to unite them All in one Holy Church 5 to reconcile Jews and Gentiles, by deftroying the Super- ftition of the former, and the Idolatry of the latter.
What the Prophets have farther in- timated, my Apoftles (might He fay,) Ihall fhortly accomplilh. The Jews are on the Point of being rejefted^ and the defolation ofjerufalem draws nigh : the Gentiles (hall foon be admitted to the knowledge of the true God 5 and thefe my ApoMes (hall be their Introducers, when you (hall have firft extingaifh'd your Title by flaying tlie Heir of the Vine-yard.
And the Iffue of all this was, that
the Apoftles accordingly pronounced the
Sentence of Rejeftion on the Jews^ and
declared the Glad Tidings of Accep-
K ?. tance
2 2 Monf. Pascal'x Thoughts,
tance and Salvation to the Gentiles.
And yet, thro* the power of Natural Concupifcence, was this moft Divine Undertaking oppofed by the united force of all Mankind. This Ring of Jews and Gentiles was denied, was oppreffed, by bothp equally confpiring againft His Life. Whatever is wont to rtyle itfelf Great in the World, attacked this Religion in its very Infancy 3 the Learned, the Wife and the Princes of the Earth. The firft perfecuted it with their Pen 5 the fe- cond with their Tongue 5 the laft with their Sword. But in fpight of all Op- pofition, within how little a fpace do we behold our Lord reigning viftori- oufly over His Enemies of every kind ! and deftroying as well tlie Javifh as the Gentile Worfhip, each in its chief Seat and Metropolis, JerufaUm and Rome^ planting in one of them the Firft, in the other the Greateft of Churches !
PePv-Sons of mean Endowments, and of no Authority or Strength, fuch as were the Apoftles and Primitive Chrjfti- ans^ bore up againft all the Powers of the Earth 5 overcame the Learned, the Wife, and the Mighty 5 gave a total fubverfion to the Idol WorQiip, which
had
4
Monf. PascalV Thoughts. 133
had fo firmly eftablifti'd itfelf in the World. And all this was brought to pafs by the fole virtue and influence of that Divine Word which foretold our Lord's Appearance.
* The Jews inputting to Death jf£- SVS CHRIST, whom they believed not to be the Mejjias, gave Him the final Mark and Affurance of the MeJJiah's Charader. The more they perfifted in denying Him^ they ftill became the more infallible Witneffes of His Truth. For to difown, and to flay Him, was but to joyn their own Teftimony to that of the Prophecies, which they ful- filled.
■^ Who is fo Ignorant, as not to diftinguifti and acknowledge our Lord^ after the numerous Prophetical Tokens and Circumftances of His Hiftory > For it was expredy declared,
' That He (hould have One fpecial «Mai.iii.i. MefTenger and Fore-runner:
' That He {hould be born an In-'ifaUx.5. fant:
' That His Birth-place (hould be the cMich.v.2. City of Bethlehem-^ that He (hould fpring from the Tribe of Judah, and Houfe of David 'j that He Ibould exhi-
K 3 bit
J 3 4 Mon[. P A s c A l's Thoughts.
bit Himfelf more efpecially at Jerufalem. Mfai. vi. . d Xhat He (hould veil the Eyes of ^' ^^' the Wife and Learned, and preach the
Gofpel to the Poor ^ that He (hould re-
ftore Sight to the Blind, Health to the
Difeas'd, and Light to thafe who Ian-
guifli^d under Darknels. ^ ifai.xiii. { c That He fhould teach the true and ^; perfed Way, and fhould be the Great
^ Jnftruftor of the Gentiles:
irai.im. . sf Xhat He fhould offer Himfelf as a
Sacrifice for tlie Sins of the whole
Y/orkl • ••',. g ifai. s That Ke (hould be the chief Cor«
xxviii. i6, |j£jr-ftone.,.ile(5 and pretious. '^ifai. viii, h That He (hould at the fame time, :^' be a Stone of Stumbling and Rock of
^Offence.: ; . i Ifai. viii.;.- : ' That the Jews (liould fail upon this 15. -Rock.
kpf^cxviii. '^ That this Stone (hould be rejed-
.^.J.iBf/i'ljed by the Builders 5 (hould be made by,
^' God the Head of the Corner' 5 (hould
..::;. hi; grow into ia great Mountain, and fill
«'Dan. ii. ^h^ whole Earth'".
35- ; , "^^ That the Mejfias (hould be dif-
;'f'^-^S:ownd, rejefted, betray y, fold, buffet-
iT ' i^d, derided, afflicted by a thoufand tiiffe-
. lent Methods 5 that they (hould give HimM
Galff
Monf. Pa S C A L V Thoughts. 1 5 15
Gall to eat, (hould pierce His Hands and His Feet, (hould ftrike Him on the Face, fhould kill Him, and cad Lots upon His Vefture^ ,:,^mihiK,
'That He fhould rife again the third>:xii.i7,)8. Day from the Dead. ^pi.kvuo.
q That He (hould afcend into Hea'-" Hof.vi.g, ven, and fit at the Right Hand of^^^^'^^'^, God.
^ That Kings (hould arm themfclves'^'^'^^-^^-^,
to oppofe His Authority.
^That fitting at the Right Hand^-pfdUx.!. of the Father, He (hould triumph over all His Enemies.
' That the Kings of the Earth (hould ^luUx.io fall down before Him , and all Nati- ons do Him Homage and Service.
" That the Jews (hould (till remain. Mer.Kxxi,
^ That they (hould remain in a wan- - ricf.iii.4, dring and defolate Condition, without Amos, iim. Princes, without Sacrifices, without Al- tars, without Prophets 5 ever hoping for Safety, and ever difappointed of their Hope.
^ It was neceffary according to the
Prophetical Defcriptions, that the Mef-
ftas^ by His own Strength, (hould gather
to Himfelf anumerous People, Eleft,
Sacred, and Peculiar^ (hould govern
S 4. ^^ ^nd
1^6 Monf. P A S C A L V Thoughts.
and fupport them^ (hould lead them into a Place of Reft and of Holinefs^ (hould prefent them Blamelefs before GoD^ Ihould make them Temples of the Divine Prefence^ (hould deliver them from the Wrath of God, and re- ftore them to His Favour 5 (hould re- fcue them from the Tyranny of Sin, which fo vifibly reign*d over Adams Pofterity 5 that He (hould give Laws to His People, and (hould grave thefe Laws in their Hearts, and write them in their Minds 5 that He (hould be at once a Holy Prieft , and a Spotlefs Sacrifice 3 and that while He offered to God Bread and Wine, He (hould no lefs offer His own Body and Blood. Each of thefe particulars have we feen exadly per- formed by JESVS CHRIST.
Again, it was foretold that He (hould come as a mighty Deliverer 5 that He Ihouid bruize Satan s Head, and fliould redeem His People from their Sins 3 ah or4nibuS'iniqmtatibHs : that there (hould be a new and an eternal Covenant, and another Priefthood for ever, after th^ Order of Melchifedec: that the MeJJias (hould be powerful, mighty, and glori- pu3; and yet fo weak, fomiferablej and
MonJ. Pa s C A l V thoughts. 137
fo contemptible , as not to be diftin- guifhed or credited , but rejefted and ilain: that the People who thus rejected Him (hould be no more a People 5 that the Gentiles (hould receive Him, and truft in Him 5 that He (hould remove from the Hill of Sion^ and reign in the chief Seats of Idolatrous Wor(hip 5 and that the Jews (hould neverthelefs con- tinue for ever : laftly, that He (hould arife out of Judah^ and at the precife time, when the Scepter was departed from them.
■^ The Prophets have intervoven particular Prophecies with thofe con- cerning the MeJJias: that neither the Prophecies concerning the MeJJias (hould be without their Proof^ nor the parti- cular Prophecies without their Fruit,
'^ NC^N hahemus regent^ nifi C^farem, faid the Jcivs. Therefore JESUS CHRIST was the MeJJias: becaufe their Scepter was departed to a Stran-« ger 5 and becaufe they would admit of iio other King.
^ DANIELs feventy Weeks are ren- dreddifputable, as to their Beginning by the Terms of the Prophecy, and, as to their End, by the difference of Chro-
nologifts»
138 Monf. Pa s C A lV Tlmtghts.
nologifts. And yet all this variety ta- ken together amounts to no more than the fpace of two hundred Years, yifai.iiii. * ''The fame Prophecies which re- ^^^^'^^•9-prefent our Lord as under Poverty and Contempt, defcribe Him likewife as the Prince and Mafter of the World,
Those Prophecies which e^^prefs the Time of our Lord's Coming, defcribe Him as upon Earth, and in the Condi- tion of a Sufferer^ not, as in the Clouds and in the Majefty of a Judge : and thofe which reprefent Him in Glory, and judging the Nations, give not the leaft Mark whereby to determine the feafon of His Appearance. ^ ifai. ixv. * X When the Scriptures fpeak of the IS, i^. Mejjias as Great, and Triumphant, and Glorious, 'tis evident they are to be underftood of His Coming to judge the World, not to redeem it.
XVI. Di^
Monf. P A S G A Ls Thoughts. 12^
XVL
Vipers r roofs ofjESVS CHKIST.
IN refufing to give Credit to the Apo-, ftles, it is necefiary we fliould fuppofe one of thefe two things, either that they were deceived themfelves, or that they had an intention of deceiving O- thers. As to the firft, it feems next to im- poffible that Men ftiould be abufed into a Belief of a Perforfs rifingfrom the Dead. And as for the other, the fupppofition of their being Impoftors is loaded with ab-r furdities of every kind. Let tis be :xt the pains of examining its procefs. We are, then, to conceivethefe twelve; Men, after the Death of their Mafter, combining to delude the whole World wirh a Report of His Refnrreftion. As they could not embark in this defign without bringing upon their Heads all the oppofition of united Strength and Power 5 fo the Heart of Man has a ftrange inclination towards lightnefs and change, towards clofing with the Bribes of promifcs and ^ewards» Now fliould fo much as any
140 Monf. Pascal^ Thoughts.
one of them have been drawn from His Refolution by thefe Charms, or have been (haken by Prifons, by Tor- tures, or by Death itfelf. All had been undone beyond recovery. This Confi- deration, if purfued, cannot fail of ap- pearing with great weight and advan- tage.
^ While their Lord continued a- mongft them. His Prefence might en- courage and fupport them : but after- wards what could poffibly engage them to proceed, except His real Appearance and Return >
* The Style of the Gofpel is admi- rable in a thoufand different views 5 and in this amongft others, that we meet there with no Inveftives , on the part of the Hiftorians, againft Judas, or Pi- late, nor againft any of the Enemies, or the very Murtherers of their Lord.
Had the Modefty and Temper of the Evangelical Writers been affeded, like the many ftrokes of Art, which we admire in vulgar Hiftory^ and had they defign'd it only to be taken notice of, either they could not have forborn to give fome infinuation of it themfelvds, pr, at leaft, they would have procured
friends
MonJ. PascalV Thoughts. i/].i
Friends who Ihould obferve it to their Advantage and Honour, But as they afted without any manner of AfFefta- tion, and with altogether difinterefs'd Motions, they never took care to pro- vide any perfon who (hould make thefe Refledions in their Favour. This, I be- lieve, is what no Man has hitherto re- marked, and yet what feems an admira- ble Evidence of the great Simplicity us'd in this whole Affair.
■^ As our Lord performed Miracles in Perfon, and His Apoftles after Him, fo many others were wrought by the Holy Men in the firft Ages oiChriJiianity : be- caufe the Prophecies being in fome mea- fure, ftill imperfeft, till they fliould receive an accompliQiment from their Hands, their Miracles were the only fufficient Teftimony of their Commif- fion. It was foretold that the Mejjias Ihould convert the Gentiles. But now the Gentiles could not be converted to the Mejjias, without beholding this final effed of the Prophecies concerning Him* Before, therefore, that He dy'd, and rofe again, and that the Gentiles were converted through His Name, All was not yet fulfil'd* So that a conftant fe-
ries
IA2 Monf. Pascal^ ^thoughts.
ties of Miracles was neceflary during tliis Period. But in our Days there is no need of Miraculous Performances to evince the Truth of our Chnftian Faith ^ in as much as the full completion of the Prophecies is a Handing and perpetual Miracle*
■^ Another fignal Confirmation of our Faith is the prefent Condition of the Jews. 'Tis altonifhing to fee this People during fo vaft a courfe of years, never extinguifh'd , and yet ever mife- rable: it being alike neceflary to the Demonftration of the Mejjias both that they fnould fubfift to be His Witnefles, and fhould be miferable, as having been His Crucifiers. And tho' to fubfilt and to be miferable, are contrarieties un- grateful to Nature, yet they fail not to maintain their Subfiftence, under all the Power of K heir Mifery.
But w.Te they not reduced to al- moft thefuiie Extremities, during their Captive Eftate? No: the Scepter and Regal Line was not in the lea ft inter- rupted by their Captivity in Bahjloft^ becauft their Happy Return was ex- prefsly promised and determin*di When Ndhnchodomfer carried away the People^
for
^ionf. Pascal'x Thoughts. 1/^2
for fear they (hould imagine the Scepter to have then departed from jHdah^ they were before-hand aflured, that they fhould fojourn but a few years, and at the end of them (hould certainly be re-eftabli(liU They were never with- out the Comfort ot their Prophets, or the Prefence of their Kings. But the fecond tuine of their City and Polity is without Promife of a Reftauration : without Prophets , without Kings , without Comtort, or Hopes 5 the Scep- ter being now for ever departed from them.
To be detained in an Enemy's Coun- try with an aflurance of being delivered after feventy Years, can Icarce be icok'd on as a ftate of Captivity, in refptd of a whole People. But their prefent Di- fperfion and Baniftiment into ftrange Lands is not only without aflurance, but without the leaft Hope , of Recovery and Reftitution.
"^ We find it a folemn Promife of God to them, that tho' they fliould be fcatter'd to the Corners of the Earth, yet upon their perfeverance in his Law, He would gather them again. They are now in the higheft manner con-*
ftanc
1 44 Monf. PascalV Thoughts.
ftant to their Worfhip, and tenacious of their Rites 5 and yet remain dif- pers'd and diftrefs*d. It follows there- fore, of neceflity, that the Mejjias is come, and that the Old Law, which contain d thefe Promifes, has been difannuird by the eftabliOiment of the New.
"^ Had the Jews been entirely con- verted by Our Lord, we ftiould have none but fufpefted Witneffes : had they been entirely deftroy'd, we (hould have no Witneffes at all.
■^ As the Jews rejeded Chriji , but not univerfally, fo Spiritual Men now embrace Him, but not Carnal. And this is fo far from diminifhing or im- pairing His Glory, that 'tis the laft Stroke which perfefts and adorns it.
^ The only Argument of the Jews which we find infifted on in their Wri- tings, the Talmudy and the Rabbins, is, that JESUS CHRIST did not appear as a mighty Prince and Con- queror, did not fubdue the Nations by the force and terrour of Arms. J E- SVS CHRIST, fay they, fuffer'd and dy*d 5 He overcame not the Gen- tiles by Martial Power, He loaded us
not
Monf. Pascal' J' Thoughts. 1^5
not with theirfpoils^ He neither enlarged our Dominions, nor increased our Stored. And is this all they have to alledge > This is what we have efpecially to boaflr, Tis in this that He appears fo peculi- arly amiable to my Eyes. I would not wifli for a MeJJias of their Defcrip- tion and Character.
* How lovely a fight is it, to behold with the Eyejpf Faith, Darius^ Cyrus^ and Alexander^ the Romans^ Pompey^ and Herod, all ignorantly confpiring to advance the Triumphs of the Crofs >
XVIL Againji Mahomet.
THe Mahometan Religion has for its Foundation the Alcoran, and its compiler Mahomet. But now as for this Great Prophet, who was to be the ]aft Expeftation of Mankind, where do we find him once foretold ? or, what Token has he to (hew which any Man might not as well produce, who (hould pleafe to aflume the Pretenfions of pro-
L phecy?
1 4 (5 Monf. P A s C A Ls Thoughts.
phecy > What Miracles does he him- felf tell us that he wrought? What Myfteries does he teach 5 even accord- ing to his own Report and Tradition ? What Morality has he eftabli{h*d > What Felicity has he propofed?
^ MAHOMET brings not with hint the leaft Authority or Credentials: his Reafons therefore ought to be the moft cogent in the World, as having no- thing to fupport them but their own proper force.
"^ Suppose two Perfons fhould both of them deliver things in appearance ef a low and mean Charafter 3 but fo that the Difcourfes of the one (hould have a two-fold Senfe, undcrftood by his Friends and Followers, while thofe of the other had but one meaning on- ly : a Stranger, who had not been ad- mitted into the fecret , hearing them fpeak in this manner, would be inclined to pafs the fame Judgment on Both. But if afterwards , in the remaining part of their Converfation , the One ftiould difclofe Sublime and Angelical Truths, the other (hould perfift in ut- tering things bafe and vulgar, and even foolilh and impertinent, he muft con- clude
Monf Pa s C A lV Thoughts. 147
dude that the one fpake myfterioufly and not the other: the one having evidenced that he is incapable of Ablur- dity, and capable of being Myfterious ^ the other, that he is incapable of My fie- ry, but very capable of being abfurd.
* It is not by the obfcurer parts of Mahomefs Doftrine, and thofe which bear an appearance of fome Iiidden meaning, that I would have Pcrfons judge of the Author 3 but by thofe things which are clear and exprefs, as his Paradife, and the like. Tis in thefe that he is moft peculiarly ridiculouSo No fuch Imputation can pafs on the Holy Scriptures. They too, it muft be confefs'd , have their Obfcurities > but then their plainer Dodrines are ad- mirably juft and true 5 and the Pro- phecies they alledge are fuch as have been notorioufly accomplidi'd. The Cafe therefore, is as different as can be conceived t nor ought we to compare and confound things which refemble each other only in Obfcurity , not iri their clear and open parts ^ for the lat- ter, when excellent and Divine, fiiould engage us to reverence the Obfcurities with which they are attended*
L 2 -^ Th£;
1 4.8 Mofif Pa s c a lV thoughts.
■^ The Alcoran fays Matthew was a Good Man. Hence I argue, that Ma- hornet was^ a Falfe Prophet : either in calling Wicked Men pood ^ or in dif- believing thefe Good Men, as to what they report of JESVS CHRIST.
^ What Mahomet did, lies with- in any Man s reach. He was authori- zed by no Miracle, he was countenan- ced by no Predidion. But what was pefform'd by JESVS CHRIST is abfolutely above the Power, and the Imitation of Man,
^ MJHOAffireftabliaVd himfelf by ]dl]ing5 JESVS CHRIST, by com- manding us to lay down our Lives: Mahomet, by forbidding his Law to be read^ JESVS CHRIST^ by engaging us to fcarcli and read. In a Word the two Defjgns are inallrefpefts, fo dircd- ly oppofite, that Mahomet took the way, in human Probability, to fucceed 5 JESVS CHRIST, humanly fpeak- ing, to be difnppointed. And hence, inftead of fo irrational a Conclufion, a§ that becaufe Mahomet fucceeded, j£- SVS CHRIST might i\} like manner have fucceeded before,we ought by the Rule of Contraries to infer ^ tl^at imcQ Mahomet
. has
Monf. P A S C A Ls Thoughts. 1 49
has fiicceeded, Chrijliamty mufl: inevitar bly have pcrilh'd, had it not been founr dcd and fupported by a Power altor gether Divine.
xviir.
For what rcafo7is rve may prefume it *has fleas' d GOD to hide Him- felf from fame y and to difclofe Himfelf to others.
IT has been th.e Gracious Purpofe of God, to redeem Mankind, and to open a Door of Salvation to thofe who diligently feek Him. But Men have (hewn themfeb/es fo unworthy of this Defign, that He juftly denies to fomc, on account of their Obftinacy, what He grants to others by a Mercy v/hich is not their Due. Were it His Plea- fure to overbear the ftubbornefs of the moft hardened Unbelievers, He could eafily effeft it by difcovering Himfelf fo manifeiHy to them, as to fee the Truth of his Exiftence beyond the PofTibility
Is of
1 5 o Mo^if. P A S C A Vs Thoughts.
of their Difputes. And it is in this manner that He will appear at the laft Day 5 wich fuch amazing Terrors, and luch a Convulfion of All Nature, that the mod Blind (hall behold, and (hall confefs Him.
But this is not the Way which He has chofe for his firft and milder Co- ming. Becaufe, fo many Perfons having rendred themfelves thus unworthy of His Mercy, He has left them deprived of a Happinefs which they vouchfafed not to defire. It had not therefore been confident with His Juftice, to affume an Appearance every way Great and Divine, and capable of working in all .Men an abfoluce and undiftinguiftiVl Conviaion: nor on the other hand, would it have feem'd more equitable to have ufed fo much Privacy and Con- cealment, as not to be difcoverable by Sincere Enquirers. So that intending no lefs to reveal Himfelf to thofe who fought him Vv^ith their whole Heart, than to hide Himfelf from thofe w^ho were alike induflrious to fly and avoid Him, He has fo tempered the Knowledge of Himfelf, a$ to exhibit Bright and Vifible |ndi,caUon§ to thofe v/ho feek Him,
and
/
Monf. PascalV Thoughts. 15 j
and to turn the Pillar of a Cloud to» wards thole who feek Him not.
^ There is a due Proportion of Light for thofe, who above all things wifh tliat they may fee 5 and a proper mixture of Shade, for thofe who are of a contrary Difpofition.
There is enough Brightnefs to illu- minate the Eleft^ and enough Obfcu- rity to humble them.
There is Obfcurity enough to blind the Reprobates^ and Brightnefs enough to condemn them, and to render them without Excufe.
Did the World fubfift purely to in- form Men of the Being of God, His Divinity would (hine thro' it, with irre- fiftible and uncontefted Rays. But in as much as it fubfifts'only by JESVS CHRIST, and for JESVS CHRIST, and to inform Men of their Corruption and Redemption, we read thefe two, Leffons in every part of its Frame. For all the Objefts which we can furvey, are fuch as denote neither the total Exclufion, nor the manifeft Prefence of God 5 or they denote the Prefence of a GOD who hides Himfelf. The Face of Nature bears this Univerfal Charafter^ and Language.
La ^ Had
152 Monf. Pascal's Thoughts.
* Had Men never been Honoured with the Appearance of God, this E* ternal Privation might have been the fubjefl: of Difpute , and as well have been interpreted of His utter Abfence from the World, as of Human Incapa- city to enjoy His Prefence. But by af- fording fome, tho' not continual, Ap- jpearances. He has taken away all ground of Doubt and Debate. If He has ap- peared once, He exifts for ever. So that we are obliged jointly to conclude from the whole, the Being of God and the Unworthinefs of Man.
^ It feems to be the Divine Inten- tion, to perfed the Will rather than the Underftanding. But now a convincing Light and a perfeft Brightnefs, while it aflifted the Underftanding, would foreilall and defeat the Will.
■^ Were there no intermixture of Darknefs, Man would not be fenfible of His Difcafe: and were there no degree of Light, Man would defpair of a Remedy. So that not only the Di- vine Juftice, but Human Intereft and Advantage feem concernd, that God ihoiild 'difcover Himfelf in part, and conceal Himfeif in part i it being alike
Monf. Pa s C A Vs Thoughts. 153
dangerous for us to know God with- out apprehending our own Mifery, and to know our own Mifery, without the Apprehenfion of God.
^ EvEKY thing inftrufts Man in his own Condition: but then this Maxim ought rightly to be underftood* For 'tis neither true that God altogether difcovers Himfelf, nor that He remains altogether conceal'd. But thefe are moft conhftent Truths, that He hides Him- felf from thofe who tempt Him, and difclofes Himfelf to thofe who feek Him. For Men, tho' unworthy of God, yet at the fame time are capable of God. They are unworthy of Him by their Corruption^ and they are capable of Him by their Original Perfcftion.
^ There's no Objjft upon Earth which does not fpeak and proclaim ei- ther Divine Mercy or Human Mifery: cither the Impotence of Man unaflifted by God, or the Power of Man with God's Concurrence and Aid,
"^ The whole llniverfe teaches Man cither that he is diftemper*d and laps'd, or that he is recovered and redeemed. Every thing informs him either of his Greatneft, or of his Mifery. The juft
Derc- ♦
._^__— —————— ——^—^Wi» nil "■■
i^A Monf. FazCAL s Thoughts.
Dereliftlon of God, we may read in the Pagans : His mt icitul Favour and Pro- teftion, in the Ancient Jen^s.
•^ All things v/ork together for Good to the Eled^ even the Obfcurities of Scripture, vi^hich thefe honour and reverence, on account of that Divine Clear nefs and Beauty which they un- derftandp And all things work toge- ther for Evil to the Reprobates 5 even the Divine Clearnefs and Beauty of Scripture 5 which thefe blafpheme, on account of the Obfcurities which they underftand not.
* Had the Defign of our Lord's Co- ming been the Work of Juftification only, the whole feries of Scripture, and difpofition of things would have been direded towards this End; and it had been then the eafieft task in the World to convince an Unbeliever. But fince He came, as l/^^'^A prophetically fpeaks, in fanSificationem €^ in fcandalum^ per- verfe Infidelity is above our Strength to conquer, and our Art to cure. But then this difappointment cannot be made an Exception againft our own Belief: be- caufe we ffirm that in all the Condud and Methods of Divine Grace, there
Monf. PascalV Thoughts, 155
is no Conviftion for Opiniative, Obfti- nate Spirits, and fuch as do not fincere- ly feek the Truth.
^ JESVS CHRIST iscome, that thofe who fte not may fee ^ and that thofe who fee may be made blind. He is come, to heal the Sick, and to give over the Sound : to call Sinners to Re- pentance and Juftification 5 and to leave thofe in their Sins , who trufted in themfelves that they were Saints ; to fill the Hungry with Good things, and to fend the Rich empty away.
"^ It was to render the Mejjias alike the Subjeft of Knowledge to the Good, and of Error to the Wicked , that it pleas'd God (b to difpofe the Predidi- ons concerning Him. For had the M^«- ver of His Appearance been exprefsly foretold, there would not have been Obfcurity enough to miflead the Worft of Men. On the other hand, had the Tif^e been fignified obfcurely, the Beft of Men would have wanted Evidence and Light. For Inftance 5 the Integri- ty of their Heart could never have af- fifted them in expounding a fingle a for the numeral of fix hundred Years. Jhe 7ime^ therefore, was declared in
pofitive
1^6 MoTij. Pascal's TboHgbts.
pofitive Words ^ but the Manner wrapt up in Shade and Figure,
By this Means the Wicked, appre- hending the promis'd Goods to be Teni- Soral, deceived themfeives, notwith- anding the dear Indications of the Time : while the Righteous avoided this Danger of N4iftake. Fcr the Con- ftruction of the Promised Goods depen- ded on the Hearty which is wont to apply the Name of Good to the Objeft of its Love : v/hereas the Conftruftion of the Promised Time has no dependence on tlie Heart or AfFeftions. And thus the plain difcovery of the Time, and the obfcure defcription of the Goods or Happinefs expe&ed, could be the Caufe of Error only to the Wicked.
* What was the defign of that Op- pofition in the Marks of the Mcjfias : that by His Hand the Scepter fhould be eternally fix'd in Judah ^ and that at His Coming the Scepter (hould be taken from Judah^
To evince, that feeing they fr^Gitld not
fte^ and underftanding they jhould not itn-
derjland. Nothing could have been dif-
pos'd with more admirable Juftice and
Wifedom*
^ IN"
Mo?jf. P AS C A is Thoughts. 1^7
* Instead of complaining that God is fo far remov'd trom our Search, we ought to give Him Thanks that He is fo obvious to our Difcovery, Nor ought we lefs to thank Hira that He ftili hides Himfelf from the Wife and the Lotty, from thofe who are unwor- thy to know fo Pure and Holy a God.
* Th£ Genealogy of our Lord in the Old Teftament is intermixed with fo many things of little Confequence, that there feems to be fome difficulty in dif- cerning it. Had Mofes kept no other Regilter but that of the Pedigree of JESVS CHRISZ the Series mud: have been vilible: and even now upon a clofer infpedion, we may be able to trace it, in Thamar, Ruth, &c.
* Those things in the Gofpels which have the greateft appearance of Weaknefs, or Error, are of peculiar force and weight with difcerning Jud- ges. For Inftance, the different Gene- alogies of St. Matthew and St. Liike : it being manifefl: that this could not be done by Confederacy.
'^ Let Men, therefore, reproach us no more with the want of perfeft Light: for we profefs ourfelves to want it. But
let
1^8 Monf P A s C A Ls Thoughts.
let them own the Power and Truth of Religion in its very Obfcurity, in that mixture of Darknefs v/hich furrounds us, and that indifference which we find in ourfelves towards the Knowledge of our Duty.
* Were there but one Religion in the World, the Difcoveries of the Divine Nature might feem too free and open, and with too little diftinftion: and fo likewife, if there were Martyrs in no Religion but the true.
^ JEWS CHRIST, to leave the Im- pious in their Blindnefs, never expreff- ly told them that He was not of Na^ %areth, or that He was not the Son of Jofeph.
"^ As Our Lord remaind unknown amongft Men, fo Truth remains amongft Vulgar Opinions, undiftinguifh'd as to external Appearance. In like manner, the Holy Eucharift differs not outward- ly from Common Bread.
^ If the Mercy of God be fo abun- dant, as to afford us all Saving Know- ledge, even while He hides Himfelf 5 what immenfe Light may we expeft, when He (hall pleafe to unveil His Per- feftions?
* We
i ■■ ] '■ ■ ■" ■
Monf. I^ascal's Thoughts. 159
^ We can underftand nothing of the Works of God if we do not fettle this as a Principle, that blinds and infatu- ates fome, while He infpires and illumi- nates Others.
XIX.
That the true Profejfors of Judaifin and of Chriftianity ha*z/e ever been of one and the fame Keli-- gion.
THe JevpiJI) Religion feems at firft view to confift, as to its -xry eflence, in che Paternity of Abraham, in the Rite of Circumcifion, in Sacrifices, in Ceremonies, in the Ark, in the Tem- ple at Jerufalem^^ or briefly, in the Law and the Covenant of Mofes.
But we offer to maintain that it confifted in none of thefe, but purely in the Love of God ^ and that befides this, nothing ever obtained the Divine Approbation and Acceptance.
That
i6o Monf. PascalV Thoughts.
That God bore no manner of Re- gard to Ifracl dfuir the FUJ/f^ to thofe who proceeded out of the Loyns of Abraham.
That the ^e^?/, if they tranfgrefs'd, were to be punifh'd after the manner of Strangers. And itjhall be^ that ifthoit do at all forget the LORD thy GOD^ and vpalk, aper other Gods, andferve them and vporjidip them 5 I tejlifie againji yoH thk Dyi^ that ye Jhall jnrely perijh : as the Nations vphich the LORD dejlroyeth ^j)t\^u\vi. lefore your Face^ fo pall ye perijl)\ i9y 20. • Xhat Strangers, it they loved God, were to be received by Him on the fame terms with the Jews.
That thofe who were Jews in truth and reality afcribed all their Merit and Pretenfions not to Abraham^ but to God 5 Doubtlefs thou art our Father^ tho Abra- "" ham he ignorant of us, and Ifrael k^now-^ eth us not : Thou art our Father and our ^^^''^^'''Redeemer\
MOSES himfelf affured his Nation, that God was no accepter of Perfons: the LORD your GOD, fays he, regard* '^Dcut. X. ^^^ ^^^ Perfons^ nor taketh Reivards\ 17. We affirm that the Circuracifion en-
joined was that of the Heart : Ciramcifc
thert^
Mo^f. Pa s c A L V Thoughts. 1 6
therefore the foreskin of your Hearty and be no more jiiff-necJid, For the LORD your GOD is a great GOD, a mighty ^ and a terrible 5 who regardeth not Perfons^^ 8cc. d j^^^^^ ^^
That God parcicularly promised toj5, 17. ' beftow on them this Grace of Spiritual J^^"^-^^- 4- Circumcifion : And the LORD thy GOD will circumcife thy hearty and the heart of thy Seed, to love the LORD thy GOD with all thy Heart\ ^Deutxxx,
That the Uncircumcifed in Heart ^• (hall be judged of God: For COD will judge all the Nations which are Uncir- cumcifed 5 and all the People of Ifracl , becaufe they are ZJncircun/cifed in hearf, ^ Jerem. ixi
We fay, that Circumcifion was pure- ^^» ^^' ly a Figure t^ inftituted to diftinguilh the People of the Jews from ail other Na- tions^ And this was the reafon that^Oenef, they ufed it not in the Wildernefs /^^'* ^^ becaufe there was then no danger of their mixing with Strangers: as alfo that fince the Appearance of our LORD it is become altogether unneceflary.
That the Love of God is, every where, principally commai^ded and -i> forced : / call Heaven and Earth to record this day againfl you^ . that I have fet before you Life and Death, Blejfing and Curfing *
1 6 2 Monj. P A s C A L V thoughts.
therefore choofe Ltfe^ that both thou and thy Seed may live: that thou majil love the LORD thy GOD ^ and that thou mayji obey hk Voice ^ and that thou mayfl
^Deut.xxx. cleave unto Him-^ for He is thy Life^^ &c.
i9j 20. It was declared, that the Jews for want of this Love of God, fliould be aban- doned to their Sins, and the Gentiles ad- mitted in their ftead : / will hide my Face from them^ I will fee what their End Jljall be 5 for they are a very froward Generati- on^ Children in whom is no Faith. They have movd me to Jealoufe with that which is not GOD , they have provoked me to Anger with their Vanities: and I will move them to jealoufie with thofe which are not a People, I will provol^e them to An^
' DetJt. ger with afoolijh Nation'.
5txxii. 2c, That Temporal Goods are falfe and
Lai. ixv. vain, and that the only true and lafting Good is the Divine Acceptance and Fa-
^ PT. Ixviii. vour''.
^^' That the Feafts of the Jews were
Mmcs.v.2 difpleafing to God'. "^ ifai.ixvii. iHAT^their Sacrifices" were no lefs jeicnv/ic difagreeable* And not only thofe of ^"° the vVicked but even of the Good 5 as
appears from the L. Pfalm^ where be- fore the Difcourfe is peculiarly addrefs*d
Mo?2f. Pascal^ Thoughts. 163
to the Wicked by thofe Words pecca- tori autem dixit Deus^ it is declared ab^ folutely that God has no regard to the Flefti or the Blood of Beafts.
That the Offerings of the Gentiles (hould be received by God, and that He (hould withdraw His Acceptance from the Offerings of the Jews'". ^ p^^i. 1. j j^
That God would make a new Co- ^ Ki«gs.xv, venant by the MeJJias% and that the Old ^oV.vi. 6. Covenant fhould be difannul'd. " Jer. xxxi.
That the old things (hould be univer- 5'* fally forgotten, and ihould pafs away^ pifai.xiiiL
That the Ark of the Covenant Ihould ^^' ^^• tome no more to mind". yercm.
That the Temple (hould be given'"- ^' up and deftroy'd'. ' Jer.vii.
That the Legal Sacrifices (hould be ''' '^''^^ aboli{h'd, and Sacrifices of a purer kind eftablifh'd in their room^» ''Mail 10^
That the Aaronicd Order of Priefl:^ hood (hould be dilTolv'd 5 and the Or- der of Melchifedec introduced by the MeJJia/. 'Pfal.cx;
That this latter Priefthood, (hould be an Ordinance for ever\ " ibid.
That Jerufalem (hould be reproba- ted 5 and a new Name given to the Eledi
People"", ^ Ifai. b^:
M Qt TMAt
164 Mofff Pascal' J' Thoughts.
That this new Name fhould be more excellent than that of the Jews, and of ^irai.ivi.5. Eternal Duration\
That i:he Jews (hould remain with- out Prophets, without Kings, without ^Hof.iii. 4. Sacrifices, and without an Altar''^ and ftiould neverthelefs fubfifl: as a diftinft People.
XX.
That GOD is not kftown to ad- vantage 5 but thro J E S %J S CHKISr.
THE greateft part of thofe who attempt todemonftrate the Truth of the Divine Being to the Ungodly and Prophane, commonly begin wiih the Works of Nature : And in this method they very rarely fucceed. I would not feem to impr.ir the Validity of thcfe Proofs, which h?.vc been confecrated by the Holv Scripture iifelf. They have indeed nn undeniable agreement with the Principles of found Reafon: but
are
Monf PasCALV Thoughts. 165
are very often not fo well fuited and proportioned to that difpofition of Spi- rit which is peculiar to the Perfons here defcribed.
Foa we muft obferve, that Difcour- fes of this kind are not ordinarily ad- drefs'd to Men whofe Hearts abound with a lively Faith, and who immedi- ately difcern the whole Syftem of things to be no other than the Workmanihip of that God whom they adore. To thcfe the Heavens declare the Glory of QOD , and All Nature fpeaks in behalf of its Author. But as for thofe in whom this Light is extinft, and in whom we endeavour to revive it, Perfons who are deltitute of Faith and Charity, and who behold nothing but Clouds and Darknefs on the whole Fnce of Nature, it feems not the moft problable method of their Converfion, to offer them no- thing more on a Subjed of the laft im- portance, than the Courfe of the Moon or Planets 3 or than foch Arguments as they every day hear , and every day defpife. The hardnefs and obftinacy of their temper has rendred them deaf to this Voice of Nature, which founds continually in their Ears: and Experi-
M 3. cnce
1 66 Manf. P A s C A lV Thoughts.
ence informs us , that inftead of our gaining them by fuch a Procefs, there's nothing which, on the contrary, is fo great a difcouragement, and fo apt to make them defpair of ever finding the Truth, as when we undertake to con- vince them by this way of reafoning, and pretend to tell them that Truth Ihines fo bright in thefe Views, as to become really irrefiftible..
The Holy Scripture, which knows fo much better than we the things which belong to Got), never fpeaks of them in this manner. It informs us in- deed, that the Beauty of the Creature leads to the Knowledge of the Creator : but it does by no means aflure us that f he Creatures produce this Effeft indiffe- rently in all Perfons. On the contra- ry, it declares, that whenever they ap- pear thus convincing it is not by their own force, but by means of that Light which God difFufeth into the hearts of thofe to whom He is pleas'd to difco- ver Himfelf by their means and inven- tion : ^wd votum efi Dei manifejium efi in illis : Deus cnim illis manifejlavit\> Itteacheth, in general, that Our God ^s 4 GOD who hidctb Hli^jfelfr^ vere tues
Dcm
Monf. Pa s C A l V Thoughts. 1 6 7
Deus abfconditus : and that fince the Corruption of Human Nature He has left Men under fuch a Blindaefs.as they can only be delivered from by JESUS CHRIST'^ without whom we are cut off from all Communication with the Divinity: Nemo novit Patrem nip FHi-* US^ ant cut volnerit Filius revelare.
The Scripture gives us a farther evi- dence of this Truth, when it fo often teftifies that God is found bythofe who feek Him: For it could never fpeak thus of a clear and certain Light, fuch as gives not Men the trouble of fearch^ ing after it, but freely diffufeth itfelf around, and prevents the Obfervation of the Beholders.
'^ The Metaphyfical Proofs of Goi> are fo very intricate, and fo far remo-> ved from the common reafonings ot Men, chat they ftrike with little torce; or, at beft, the Impreilion continues; but a (hort Space, and Men, the very next hour, fall back into their old jea- loufies , and their perpetual fear and fufpicion of being deceived: ^fwd r//-^ rhjitate cognoiKrant fttperbid amifenmt.
Again, all the Arguments of this abftr:i(n:ed kind arc able to lead us no far-,
M 4 UiiQ!r
168 Monf. PascalV thoughts.
ther than to a Speculative Knowledge of God : and to know Him only thus, is in effed", not to know Him at all. ' The God of Chrifiians is not bare- ly the Supreme and infallible Author of Geometrical Truths, or of the Elemen- tary Order, and the difpofition of Na- ture : this is the Divinity of Philo- fophers and P^^i^^///. Nor barely the Providential Difpofer of the Lives and Fortunes of Men, fo as to crown his Worfhipers with a long and happy fe- ries of Years: this was the Portion of the Jews. But the God of Abraham and of Ifaac^ the God of Chriftians^ is a God of Love and Confolation^ a God who poileffeth the Hearts and Souls of His Servants^ gives them an inward feeling of their own Mifery, and of His Infinite Mercys unites Himfelf to their Spirit, replenilhing it with Humi- lity and Joy, with Affiance and Love 5 . and renders them incapable of any Pro- ipcft, any Aim, but Himfelf.
The God of CImflians is a God who makes the Soul perceive and know that He is her only Good, and that (he can find Peace and Repofe in Him alone, EO Delight, no Joy, but in His Love :
and
MonJ. F A s c A lV Thoughts. i e
and who at the fame time infpires her with an abhorrence of thofe OLftades and Impediments which withold her from loving Him with all her Strength. As her two principal hindrances, Self- love and Concupifcence, are grievous and infupportable to her 5 fo it is this Gracious God who makes her know and feel that (lie has thefe fatal Diftem- pers rooted in her Conftitution, and that His Hand alone can expel or fubdue them.
This is to know God as a Chrijlian. But to know Him after this manner we muft at the fame time know our own Mifery , and Unworthinefs , together with the Need we have of a Mediator in order to our approaching His Pre- fence, or uniting ourfel ves to Him. We ought by no means to feparate thefe Parts of Knowledge 5 becaufe each alone is not only unprofitable, but dangerous. The Knowledge of God, without the Knowledge of our own Mifery, is the Nurfe of Pride. The Knowledge of our own Mifery without the Knowledge oiJESVS CHRIS Tis the Mother of Defpair. But the true Knowledge of JESVS CHRI&T exempts ua alike from
Pride
170 Monf. PascalV Thoughts.
Pride and from Defpair ^ by giving us, at once, a Sight not only of God, and of our Mifery, but alfo of tiie Mercy of God in the Relief of our Mifery.
We may know God without know- ing our own Miferies 5 or we may know our own Miferies without knowing God 5 or we may know Both without knowing the means of obtaining from God the Relief of our Miferies. But we cannot know JESVS CHRIST with- out the knowledge of God, of our Mi- feries, and of their Cure. In as much as JESVS CHRIST is not only God, but He is God under this Charafter, the Healer and Repairer of our Miferies.
Thus All they who feek God with? outJESVS CHRISTcm never meet with fuch Light in their Enquiries as may afford them true Satisfaftion, or Solid life. For either they advance not fo far as to know that there is a God 3 or if they do, yet they arrive hereby but at an unprofitable Knowledge, becaufe they frame to themfelves a Method of communicating with God without a Mediator, as without a Mediator they were capable of knowing Him. So that they unavoidably fall either into A-
theifni
Monf. P A s C A lV Thoughts. 1 7 1
theifm, or Delfm, things which the Chriftian Religion does almoft equally deteft and abhor.
We ought therefore wholly to direft our Enquiries to the Knowledge of JE- SVS CHRIST, becaufe 'tis by Him alone that we can pretend to know God, in fuch a manner as (hall be really advan- ^ tageous to us.
He alone is the true God to us Me^, that is, to Miferable and Sinful Crea- tures 5 He is our chief Centre and Su- preme Objeft, in refpeft of all that we can wi(h, and all that we can underftand. Whoever knows not Him, knows no- thing either in the Order of the World or in his own Nature and Condition^ For as we know God only by JESVS CHRIST, fo 'tis by Him alone that we know ourfelves.
Wirnovr JESVS CHRIST, Man is, of neceffity, to be confider'd as lying in Vice and Mifery: with JESVS CHRIST Man appears as released from Vice and redeem'd from Mifery. In Him confifts all our Happinefs, and all our Virtue, our Life and Light, our Hope and Af- furance : out of Him, there is no pro- fpeft but of Sins and Miferies,of Darknefs ■"' '■*' ' and
172 Monf. Pascal^ Thoughts.
and Defpair, nothingto be beheld by us but Qbfcuricy and Confulion in tlie Di- vine Nature, and in our own.
XXI.
The Jira?7ge Contrarieties difco^z/era-^ hie in Human 'Nature^ with re- gard to Truth^ and Happinefsy and many 'other things.
NOTHING can be more aftonifhing in the Nature of Man, than the Contrarieties which we there obferve, with regard to All Things. He is made for the Knowledge of Truth 5 this is what He moft ardently denres and moft eagerly purfues5 yet when he endea- vours to lay hold on it, he is fo dazled and confounded, as never to be fecure of aftual poffcffion. Hence the two Sefts of the Pynhomans and the Dog- matifts took their rife 5 of which the one would utterly deprive Men of all Truth 5 the other would infallibly en- fure their Enquiries after it : but each
with
MonJ. Pascal'j* Thoughts. 173
with fo improbable Reafons as only to increafe our Confuflon and Perplexity, while we are guided by no other Lights than thofe which we find in our own Bofom.
The principal Arguments of the Pj/r- rhomans^ or Sceptics, are as follow. If we eccept Faith and Revelation, we can have no other Certainty as to the Truth of Principles, than that we na- turally feel and perceive them within ourfelves. But now this inward percep- tion is no convidive Evidence of their Truth : becaufe fince without Faith we have no affurance whether we were made by a Good God, or by fome E- vil Daemon, nay, whether we have not exiftcd from Eternity, or been the OfF- fpring of Chance^ it may be doubted whether thefe Principles within us are true, or falfe, or uncertain, in corre- fpondence to our Original. Indeed, 'tis by Faith alone which we can diftin- guifh whether we are afleep or awake 5 becaufe in our fleep we as ftropgly fan- cy ourfelves to be waking as when we really arefo: we imagine that we fee Space, Figure, and Motion 5 we perceive the time pafs away, we meafure it as
it
174 Monf PascalV Thoughts k
it runs ^ in fine, we aft, to all intents, aS in our moft wakeful Hours. Since then, by our own Confeffion, one half of our Life is fpent in Sleep, during which, whatever we may fuppofe, we have really no Idea of Truth, all that then paffeth within us being meer illufion 3 Who can tell, but that the other Moi- ety of our Life, in which we fancy our- felves to be awake, is no more than a fecond deep, little differing from the for- mer 3 and that we only roufe ourfelves from our fleep by Day when we enter in- to that at Nighty as 'tisufual with us to dream that we dream, by heaping one fantaftic Image upon another ?
I vv^ave the whole Difcourfe of the fame Seft , againft the Impreffions of Cuftom, Education, Manners, and Cli- mats, with other the like prejudices; which they obferve to govern the great- eft part of Mankind, who are wont to reafon on no other than thefe falfe foundations.
The main Fort of the Dogmatifts is this 5 that, would we but fpeak ho^ neftly and fincerely, there's no Man who can doubt of Natural Principles. We are capable of Truth, fay they, not
Only
Monf Pascal'x Thoughts. 175
only by Reafoning, but by Perception, and by a bright and lively Aft of im- mediate Intelligence. Tis by this lat- ter way that we arrive at the know- ledge of firft Principles 5 which the Forces of Reafon would attack in vain, as here afting beyond their Province and Commiflion. The Sceptics who la- bour to bring all things to their own Standard, are under a continual difap- pointment. We may be very well af- fured of our being Awake, tho' very unable to demonftrate it by Reafon. This Inability (hews indeed the feeble- nefs of our Rational Powers, but not the general Incertitude of our Know- ledge. We apprehend with no lefs Confidence that there are fuch things in the World as Space, Time, Motion, Number, and Matter, than the moft re- gular and demonftrative Conclufions* Nay 'tis upon this Certainty of Percep- tion and Intelleftion that Reafon ought to fix itfelf, and to found the whole me- thod of its Procefs. I perceive that there are three dimenfions in Space, and that Number is infinite : hence my Reafon de- monftrates, that there are no two fquare- numbers affignable one of which (hall
exaftly
\j6 Monf. Pascal'jt Thoughts,
exaftly double the other. We appre- hend Principles, and we conclude Pro- pofitions : and both with the like ailii- rance, tho' by dififereiit ways. Nor is it lefs ridiculous for Reafon to demand of thefe Perceptive and Intelle&ive Fa- culties, a Proof of their Maxims e'er it contents to them ^ that it would be for the faid Faculties to demand of Reafon a clear Perception and Intuition of all the Problems it demonftrates. This Defeft therefore may ferve to the humbling of Reafon, which pretends to be, the Judge of all things 5 but not to the Qiaking of Certainty, as if Rea- fon were alone able to inform our Judg- ment. On the contrary, it were to be wi(h'd that we had lefs occafion for Rational Deduftions^ and that we knew all things by Inftinft, and imme- diate View. But Nature has denied us this favour 5 and allows us but few no- tices of fo eafie a kind ^ leaving us to work out the reft by laborious Confe- quences, and a continued feries of Ar^ gument.
We fee here a univerfal War pro- claimed amongft Mankind. We muft of neceffity lift ourfelves on one fide, or
on
Monf. Pa s G a ls Thoughts. 1 7 j
on the othen For he that pretends to (land Neuter, is mod efteaually of the Pyrr human Party : this Neutrality confti- tutes the very eilence oiPyrrhonifm 5 and he that is not againft the Sceptics, muft be, in a fuperlative manner, for tiiem. Vvhat (hall a Man do under thefe Circum^ ftances ? Shall he queftion every thing ? Shall he doubt whether he is awake 5 whether Another pinches him, or burns him ? Shall he doubt whether he doubts ? Shall he doubt whether he exifts } It feems impoffible to come to this: and therefore, I believe, there never was a finifti'd Sceptic, a Pjrrhom- m in perfeftioni There is a fecret force in Nature which fuftains the Weaknefs of Reafon, and hinders it from lofing itfelf in fuch a degree of Extravagance* Well 5 but (liall a Man join himfelf^ to the oppofite Faftion > Shall he boaft that he is in fure pofleflion of Truth, when if we prefs him never fo little, he can produce no Title, and muft be obliged to quit his hold ?
What meafures can fupprefs or com" pofe this Embroylment > The Pyrrhom- Ans^ we fee, are confounded by Nature, and the Dognaatifts by Reafon. TcJ
N Wha^
1 7 c5 Monf. P A S C A lV Thoughts.
what a diftrafting Mifery will that Man, therefore, be reduced, who (hall feek the Knowledge of his own Condition, by the bare Light and Guidance of his own Powers: it being alike impollible for him to avoid both thefe Sefts, and to repofe himfelf in either !
Such is the Pourtrait of Man with regard to Truth. Let us now behold him in refpeft of Felicity, which he profecutes v/ith fo much warmth thro' his whole Courfe of Adtion. For all defire to be Happy: this General Rule is without Exception. Whatever vari- ety there may be in the means employed, there is but One End univerfally pur- fued. The Reafon why one Man em- braceth the Hazard of War, and why another declines it, is but the fame De- fire, attended in Each, with a different intermediate View. This is the Sole Motive to every Action of every Perfon : and even of fuch as mod unnaturally become their own Executioners.
And yet, after the courfe of fo ma- ny Ages, no perfon, without Faith has ever arrived at this Point, towards which All continually tend. The whole World is bufie in complaining : Princes and
Subjefts,
Monj. Pa s C A Ls Thoughts. ly^
Subjcfts, Nobles and Commons, Old and Young, the Strong and the Feeble, the Learned and the Ignorant, the Healthy and the Difeas'd, of all Coun- tries, all Times, all Ages, and all Con- ditions.
So long, fo conftant, fo regular and uniform a Proof ought fully to con- vince us of the difability we lye under towards the acquifition of Happinefs by our own Strength. But Example will not ferve for our Inftruftion in this Cafe. Becaufe there being no refem- blance fo exaft as not to admit fome nicer difference, we are hence difpofed to think that our Expeftation is not fo liable to be deceived on one Occafion, as on another. Thus the Prefent ne-^ Ver fatisfying us, the Future decoys and lures us on, 'till from one Misfortune to another, it leads us into Death, the Suram and Perfeftion of Eternal, Com- plicated Mifery.
This is next to a Miracle, that there (bould not be any one thing in Nature^ which has not been fome time fix'd, as tlie laft End arid Happinefs of Man ! neither Stars, nor Elements, nor Plants^ tier Atiimals, nor Infefts, nor Difeafes^ N a tior
1 80 Mofif. Pa s c A Ls Thoughts,
nor War, nor Vice, nor Sin. Man be- ing fallen from his natural Eftate, there is no objed fo Extravagant as not to be capable of attracting his Defire. Ever fince the time that he loft his real Good, every thing cheats him v/ith the ap- pearance of it : even, his own Deftru- ftion^ tho' the greateft contradiction to Rcafon and Nature at once.
Some have fought after Felicity in Honour aixl Authority, others in Curi- ofity and Knowledge, and a third Tribe in the Pleafures and Enjoyments of Senfe. Thefe three leading Defires have conftituted as many Faftions 5 and thoie whom we compliment with the Name of Philofophers have really dojie nothing elfe but refignU themfelves up to one of the tluee. Such amongft them, as made the neareft approaches to Truth and Happinefs well confi- der'd, that 'twas neceffary the Univer- falGood v/hich All defire, and in which each Man ought to be allow'd his Por- tion fhould not confift in any of the private Bleffings of this World, which can be properly enjoy *d but by one alone, and which, if divided, do more grieve and afflift each Pofleflbr, for
want
Monf. Pa S C A L V Thoughts. 1 8
want of the Part which he has not, than they oblige and gratifie him with the Part which lie has. They rightly apprehended, that the true Good ought to be fuch as All may poflels at once^ without Diminution, and without Con- tention 5 and fuch as no Man can be deprived of againfl: his Will. They ap- prehended this ^ but they were unable to attain and execute it: and inftead of a folid Subftantial Happinefs, took up, at laft, with the Empty Shadow of a fa.n-» taftic Virtue.
OuK Inftinft fuggefts to us, that we ought to feek our Happinefs wichin ourfelves. Our Paffions hurry us a- broad, even when there are no Objeds to engage and incite them. The things without are chemfelves our Tempters, and charm and attract us, while we think of nothing lefs. Therefore, the Wifeft Philofophers might weary them^ fdves with crying, k(^ep vptthhjyourfehcs^ and your Felicifj is in your oivn Gifl and Power. The Generality never gave them Credit^ and thofe who were fo eade as to believe thein, became only the more unfatisfied and the more ridicu-^ lous. For is there any thing fo vain
N q 3^
1 82 Monf. PasCalV Thottghts.
as the Stoics Happinefs3 or fo ground- lefs a3 the Reafons on which they build it?
They conclude that what has been done once, may be done always ^ and that becaufe the Defire of Glory has ibmetimes fpurr'd on its Votaries to great and worthy Adions , all others may ufe it with the fame Succefs. But thefe are the Motions of Feaver and Phrenzy, which found Health and Judg- ment can never imitate.
The Civil War between Reafon and Paffion has occafion'd two oppofite Pro- jeds for the reftoring of Peace to Man- kind : the one, of thofe who were for renouncing their Paffions, and beco-? ming Gods 3 the other, of thofe who were for renouncing their Reafon, and becoming Beafts. But neither the one nor the other could take effeft. Rea- fon ever continues to accufe the Bafe- nefs and Injuftice of the PaiEons, and to difturb the Repofe of thofe who a- bandon themfelves to their Dominion : and, on the contrary, the Paffions re- main lively and vigorous in the Hearts of thofe who talk the moft of their Ex- tirpationo
This
Monf Pa s c A lV Thoughts. 1 8 3
This is the juft account of Human Nature, and Human Strength, inreipea of Truth and Happinefs. We have an Idea of Truth, not to^be effaced by all the Wiles of the Sceptic: we have an incapacity of Argument, not to be re- aified by all the power of the Dogma- tift. We wifti for Truth, and find no-^ thing in ourfelves, but Uncertainty, We feek after Happinefs, and are pre- fented with nothing but Mifery. Our double Aim is, in efFeft, a double tor- ture 3 while we are alike unable to com- pafs either, and to relinquifli either, Thefe Defires feem to have been left in us, partly as a Punifliment of our Fall, and partly as an indication and remem- brance whence we are fallen.
■^ If Man was not made for God, why is God alone fufBcient for Human Happinefs? If Man was made for God, why is the Human Will, in all things, repugnant to the Divine?
^ Man is at a lofs where to. fix hin> felf, and how to recover his rank in the World. He is unqueftionably out of his way ^ he feels within himfeif the fmall Remains of his once Happy State, which he is now unable to retrieve,.
N 4. And
1 84 Monf. Pa s c A Vs Thoughts.
And yet this is what he daily courts and follows after ^ always with Solici- tude, and never withSucccis: enconv patVd with Darknefs which he can nei- ther efcape, nor penetrate.
Hence arofe the grand Contention amongfl: the Philofophers: Some of whom endeavoured to raife and exalt Man, by difplayinghisGreatnefs, others to deprefs and abafe him, by reprefent- ing his Mifery. And what feems more ftrange, is, that each P;^rty borrowed from the other the Ground of their own Opinion. For the Mifery of Man may be inferr'd from his Greatnefs^ as his Greatnefs is deducible from his Mi-. iery. Thus the one Secri: with more E- vidence demonftrated his Mifery in that they derived it from his Greatnefs ^ and the other more ftrongly concluded his preatnefs, becaufe they founded it on his Mifery. Whatever was offer'd to juftifie his Greatnefs, in behalf of one Tribe, ferv'd only to evince his Mife- jry, in behalf of the other: it being more miferable to have fallen from the greater height. And the fame propor- tion holds vice verfi. So that in this endicfs Circle of Difpute, each help'd
to
Monf. Pa s c A Vs Thoughts. 1 8 5
to advance his Adverfary's Caufe ; for 'tis certain that the more degrees of tight Men enjoy, the more degrees they are able to difcern, of Mifery and of Greatneft, In a word, Man knows himfelf to be Miferable : he is there- fore exceedingly Miferable, becaufe he knows that he isfo: but he likewife appears to be eminently Great, from this very Aft of knowing himfelf to be miferable.
What a Chimaera then is Man ! what a furprifing Novelty! what a con- fufed Chaos! what a Subjeft of Con- tradition! A profefs'd Judge of All things 2, and yet a feeble Worm of the iEarth ; the Great Depofitary and Guar- dian of Truth ^ and yet a meer hud- dle of Uncertainty ; the Glory and the Scandal of the Univerfe 1 If he is too afpiring and lofty , we can lowr and humble him : if two mean and little, we can raife and fvvell him : to con- clude, we can bait him with Repugnan- cies and Contradictions, *till at length he apprehends himfelf to be a Monftet ^ven beyond Apprehenfiorr*
XXIL Th
1 85 Monf. Pas c a ls Thmghts,
xxir.
The General Knowledge of Man.
TH E firft thing which offers itfelf to Man, when refleding on him- felf, is his Body ^ or fuch a certain Por- tion of Matter allotted and appropriated to him. And yet to underftand what this Portion is, he muft be obliged to compare it with all things that are aboveor below him, e'er he can determine ^nd adjuft its Bounds. Let him not therefore con- tent himfelf with the Sight of thoft Objefts which immediately furround him. Let him contemplate All Nature, in its height of Perfedion, and fulnefs of Majefty., Let him confider the Great Body of the Sun, fet up as an Eternal Lamp to enlighten the Univerfe. Let himfuppofe the Earth to be only a Point in refped, of the Vaft Circuit which this Luminary defcribes. And, for his greater Aftoniftiment, let him obferve that even this Vaft Circuit is but a Point itfelf, compared with the Firma- ment and the Orb of the fix'd Stars. If
liis
Monf. Pascal'^ Thoughts. 187
his Sight be limited here, let his Ima- gination, at leaft, pafs beyond. He may fooner exbauft the power of concei- ving , than Nature can want a new ftore to furnifh out his Conceptions, The whole Extent of Vifible Things, is but one Line or Stroke in the Am- ple Bofome of Nature. No Idea can reach tiie immeafurable Compafs of her Space. We may grow as big as we pleafe with Notion : But we (hall bring forth meer Atoms, inftead of real and folid Difcoveries. This is an infinite Sphere, the Centre of whi(ih is every where, and the Circumference no where* In a word, 'tis the greateft amongftall the fenfible Marks and Characters of the Almighty Power of God: and let bur Imagination l^fe itfelf in this Reflexion. If a Man can recover himfelf from fuch a profpeft, let him confider what he himfelf is, if compared with the whole Expanfion of Being. Let him conclude that he is accidentally ftray*d into this blind corner of Nature 5 and from what he finds of his prefent Dungeon , let him learn tofet the proper value on the Earth, on Kingdoms, on Cities, and on himfelf,
What
1 88 Monf PasQALs Thoughts.
What is Man with regard to this Infinity about him?. Who can fix his Diftance, or coraprejiend his Propor- tion? But, to fhew him another Pro- digy no lefs aftonifhing ^ let him turn his thoughts on the imalleft of thofe things which fall within his Know- ledge, Let a Mite, for inftance, in the contemptible minutenefs of i^^ Body prefent him with parts incomparably more minute : with jointed Legs^ with Veins in thofe Legs , Blood in thofe Veins , Humours in that Blood , Drops in thofe Humours, Vapours in thofe Drops. Let him ftill apply all his force and ftrain his utmoil Conception, to divide the leaft of thofe particulars which we have mention d. And when he has gone as far as his Mind can reach, jet the concluding Atom^ be the Subjeft of our Difcourfe. He will pro- bably fuppofe, that lais is the remoteft Extreme, the laft Diminutive in Nature. But ^vm in this, where he finds himfelf oblig'vd to ftop, I (liall undertake ftill to open before him a new Abyfs of Won- ders., Let him conceive me delineating to hirn on :he furface of this impercep- tible Atom, not only the Vifible World,
-jr-N but
Morif. ?ASCAL s IhoHghts. i8p
but whatfoever he is able to compre- hend of the Immenfity of All things. Let him here behold an Infinity of Worlds, each with its Firmament, its Planets, its Earth, under the fame pro* portions as in the Natural Syftem. Let him ftill imagine every fuch Earth to be ftored with all Living Things, and even with his Mites: and let him confider that 'tis poffible each of thefe Mites may again prefent him with fuch a painted World as he admired in the firft, and that the fhew may ftill be repeated without end and without reft.
Let him again lofe himfelf in thefe Wonders, no lefs furprizing for their Minutenefs, than the former for their Vaftnefs and Extent. And who will not be confounded to refleft, that our Body, whict? before was Judged imper- ceptible in refpeS of the World, which World is itfeif imperceptible in the Bo- fom of Univerfal Being, flbould now become a CololTus, a World, or rather an Univerfality of Being, in refpeft of that exquifite Diminution, at which our laft refinement of thought may by this Artifice arrive!
Hfi
1 9 o Monf. Pa s c A l*^ Tbonghts.
He that (hall take this Survey of his own Nature, will, no doubt, be under the greateft Confternation to find him- felf hanging, as it were, in his material Scale, between the two vaft Abyfles of Infinite and Nothing ^ from which he is equally removed. He will tremble at the Sight of fo many Prodigies ^ and turning his Curiofity into Admiration, will, I believe, be more inclined filent- ly to contemplate them, than prefump^ tuoufly to fearch their Depths.
For what is Man amongft the Na- tures which encompafs him? In one View he appears as Unity to Infinity, in another as All to Nothing : and muft therefore be the Medium between thefe Extremes: alike diftantfrom that No- thing whence he was taken, and from that Infinity in which he is fwallow'd up.
His Underftanding holds the fame rank in the order of Beings, as his Bo- dy in the Material Syftem : and all the Knowledge he can reach, is only to dif- cern fomewh^t of the middle of things, under an eternal defpair of comprehen- ding either their Beginning or their End. All things arife from Nothings
and
Monf. P A sc A Ls Thoughts. i p i
and proceed to Infinity. Who can keep pace with thefe fteps ? Who can fol- low fuch an amazing Progrefs? None but the Author of thefe Wonders is a- ble to explain, or underftand them.
This middle ftate and condition is common to all our Faculties, Our Sen- fes can bear no Extremes. Too much Noife or too much Light are equally fa- tal 5 and make us either deaf or blind : Too great diftance, or too great near- nefs do alike hinder a Profpeft : too much prolixity or too much brevity dar- ken and perplex a Difcourfe : too in- tenfe a Pleafure becomes incommodi- ous : too uniform a Symphony has no power to affeft and move : our Body is utterly indifpos*d for the laft degrees of Heat and Cold : Qualities in excefs are Enemies to our Nature ^ we don't pro- perly/Je/, but yjr^er them: theweaknefs of Childhood and Old Age alike inca- pacitate the Mind : too much or too little Food difturbs it in its Adtions : too much or too little Study renders it extravagant and unruly. Things in Extreme are of no ufe or account with refpeft to our Nature ^ and our Nature is of as little with refpeft to theirs : either we (hun
and
ip2 Monf. Pascal J- T'boughts.
and avoid tkewy or they mifs and ef- eape «/.
This is our real Eftate: and 'tis this which fixeth and confines all our Attain- ments within certain Limits, which we can never pafs^ being equally un- able either to know All Things, or to remain ignoiant of All Things, We are placed here in a vaft and uncertain Medium, ever floating between Igno- rance and Knowledge : and if we en- deavour to ftep beyond our bounds, the Objeft Vv'hich we would Yeize^ doth^ with a violent Ihock, wrcft itfelf (as 'twere ) from our hold, and vaniftieth by an Eternal Flight, which no force may controul or ftay.
This is the true Condition of Na- ture, and yet the moft oppofite to our Inclination. We are inflamed with a defire of piercing thro' All Things, and of building a Tower the top of which (hall reach even to Infinity. But our feeble Edifice cracks and falls ^ the Earth opens, without bottom, under us, and buries our Devices in its Gulpb.
XXIII.
Monf. PascalV Thoughts. 1^3
XXIIL
The Greatnefs of Man. ^
I Can eafily .conceive a Man witliout Hands, and without Feet: and I could conceive him too without an Head, « if I did not learn from Experience, that 'tis by the help of this he thinks, it is Thought, therefore, which conftitutcs the Effence of Man, and without which he is altogether unconceivable.
■^ What is that vv^hich has a Senfe of Pleafure in our Frame? Is it our Hand? is it our Arm? it is the Fle(h? is it the Blood ? Do we not find it ab- folutely necefTary to have recourfe to fomewhat of an immaterial Nature, for this Service?
■^ Man has fuch a ftock of real Great- nefs, that he is Great even in knov/ing himfelf to be miferable. A Tree is no more fenfible of Mifery than of Felicity. 'Tis true the knowing himfelf to be Mi- ferable, is an Addition to Man's Mife- ry 5 but then 'tis no lefs a Demonftrati- on of his Greatnefs. Thus his Great-
O nefs
ip4 Monf. ?ascaVs Thoughts.
nefs is (hewn by his Miferies as by its Ruines. They are the Miferies of a mighty Statefman in Difgrace^ of a Prince difpoflcs'd and dethroned.
^' What Man ever thought himfelf •jLinhappy m not being a King, except a Depofed King ? Did Paidm Mmj/lim ap- prehend any Unhappinefs in not being Conful? the whole World efteem'd him Happy in having gone thro' that Office, - which in its Defign and Inftitution was but temporary. But Perfeiis v/as look'd on as fo extremely miferable in not be- ing a King^ (becaufe, according to the nature of Royalty, hefhouldhave been ever fo:) that it was thought ftrange he fliould fupport hirqfelf even in Life, Who is there that complains of his Misfortune in having but one Mouth ? Who is there that would not reckon himfelf moft unfortunate in having but one Eye? No Man can bring himfelf to lament that he has not three Eyes ^ and yet every Man is almoft inconfo- lably afflicted with the lofs of one.
'^' We have fo great an Idea of the Human Soul, in any Perfon, that we pn't bear the thought of wanting its regard and efteem : and 'tis this united
' ' Efteem
Monf Pascal'x Thoughts. 195
Efteem which Compofeth all the Hap- pinefs of Man.
If the falfe Glory which Men pur- fue is on the one fide a proof of their Mifery, it is, on the other fide, an At- teftation of their Excellence. For what- ever degree of Riches, Health, and other BenefitSj Men enjoy, they are ftjll diffatisfied unlefs they find thcnifelves in the Good Opinion of their own Kind. Human Reafon challengeth fo much Efteem and Reverence from us, that under the moft advantageous Cir- cumftances of Life we think ourfelves unhappy if we are not placed to an equal Advantage in Mens Judgments. This we look on as the faireft Poft that can be attain d: nothing is able to divert us from fo paflionate a Defire 5 and 'tis the moft indelible Charafter in the Heart of Man. Infomuch that thofe who think fo moft contemptuoufly of Mankind, a s to make the very Beafts their Equals, do yet contradia their own Hypothefis by the Motions which they feel in their own Souls, Nature, which is ftronger than all their Reafon, convinceth them more powerfully of Man's Greatnefs, than Reafon can perfuade them of his Mean- nef^o O :?. "^ Man
I p 6 Monf. P A s C A lV Thoughts.
■^ Man is a Reed^ and the weakeft Reed in Nature: but then he is a think- ing Reed. There's no Occafion that the whole Univerfe (hould arm itfelf for his Defeat : a Vapour, a Drop of Water is fulficient to difpatch him. And yet (hoald the World opprefs and crufli him with Ruine, he would ftill be more Noble tiian that by which he fell: be- caufe he would be fenfible of his Fate, while the Univerfe would be infenfible of its Victory.
Thus our whole Worth and Perfe- ftion confiftsin Tiiought: 'tis hence we are to raife ourfelves 5 and not from the empty Ideas of Space and Duration, Let us ftudy the Art of thinking vpell: this is the Rule of Life, and the Foun- tain of Morals.
'^ It is dangerous to inform Man how . near he ftands to the Beafts, without {hewing him at the fame time, how in- finitely he (hines above them- Again, it is dangerous to let him fee his Ex- cellence, vv^ithout making him acquaint- ed with his Infirmity. And the greateft Danger of all is to leave him in utter Ig^. norance of the one, and of the other. But to have a juft Reprefcntation of both.
Monf. PascalV Thoughts. . i^y
is his greatefl: Intereft and Happinefs.
'^ Let Man be aliow'd to know his own Value. Let him love himfelf be- caufe he has a Nature capable of Good s but let him not be in love with the weaknelTes and difeafes of that Nature* Let him hate and defpife himfelf, be- caufe this Capacity within him is alto- gether empty and void : but let him not hence entertain a diflike of fo Natural, fo Noble a Capacity. Let him hate his Beings and let him love it too, becaufe he is framed for thepoiTeflion of Truth, (and confequently of Happinefs) and yet can find no Truth that is permanent or Satisfadory. I would therefore mov^ him to entertain a Defire, at leaft, of finding it, and to yield hirnfelf difeii- gaged and ready to follow, where he (hall find it. . And becaufe I am not in- fenfible how much the Light of Hiitnaii Knowledge is obfcured by Human Paf- fion, I would preftribe to him above all things the deteftation of his owri Cbncupifcence- which is fo fatal a Bi- afs on his Judgment ^ fo that it may neither blind him whil^ he is making his Choice, nor divert or obftruS: hini from purfuing what he has chofen.
O 3 XX1\^ r/x
1 1? 8 Mofif. Pascal'j' thoughts.
XXIV.
the Vanity of Man.
WE are not fatisfied with that Life which we poflefs in our- felves and in our own proper Being: we are fond of leading an imaginary Life in the Idea of Others. And 'tis hence that we are fo eager and forward to (hew ourfelves to the World. We la- bour indefatigably to retain, improve, and adorn this fiftitious Being, while we ftupidly negkft the true. And if we happen to be Mafters of any Noble En- dowment, of Tranquillity, Generofity, or Fidelity of Mind, we prefs with all our Vigour to make them known, that we may transfer and ingraff thefe Ex- cellencies on that phantaftic Exiftence. \ Nay we had rather part with them, ; than not apply them to fo vain a ufe^ and would gladly commence Cowards to purchafe the Reputation of Valoun A great Indication this of the Meannefs, and, even, Nullity of our Genuine Be- ing, not to reft fatisfied in it, without
its
Mo/if. Pascal's Tbojights. 1^0
its Shadow 5 and very often to renounce the former for the latter: as he who would not dye to preferve his Honour, fhall become defpicably infamous by the refufal.
■^ There is Co much Sweethefs and fo many Charms in Glory, that join it to what we will, even to Death itfclf, it fails not to appear beautiful and lovely,
'^ OuK Pride, is alone, a countcr- poife to all our Miferies: becaufe it ei- ther conceals them, or glories in their Difcovery.
^ Pride has fo natural a polTcfiiGri of us, in the midft of our Mifery and Error, that we can lofe even our Live^ vi^ith Joy, upon the Terms of being ce- lebrated for the Aft.
■^ Vanity has taken fo firm hold ia the Heart of Man, that a Porter, an Hod- man, aTurnfpitcan talk greatly of him- felf, and is for having his Admirers. Phi- lofophers do but refine upon the fame Ambition. Thpfe who write of the Contempt of Glory, db yet defire the Glory of writing well 5 and thofe wbd read their Compofitions, v/ould not lofe the Glory of having read them^ Per- haps I myfelf , who am now making
O 4 thefe
oo Morjf. Pascal'/ Thoughts.
thefe Reflexions, am now fenfible of this Glory: and perhaps my Reader is not Proof againft the Charm.
'^ In fpight of all the numerous Mi- feries with which we are encompafs'd, which feize us, and hold us by the Throat, we have ftill a fecret and infa- perable Inftinft which bears us up.
^ We are fo Prefumptuous, as that wedefire to be known to all the World 3 and even to thofe who are not to come into the World, 'till we have left it. And, at the fame time, we are fo little and vain, as that the Efteem of five or fix Perfons about us, is enough to con- tent and amufe us.
■^ The moil: important thing in Life is the Choice of a Profeflion; and yet this is a thing purely in the difpofal of Chance. Tis meer Cuftom which makes Upholders, Mafcns, Soldiers, &c. He's an Excellent Upholfter, f^ys one : and oh w^hat Fools are the Red-Coats ! Another cries , there's nothing Brave and Great but the Wars; and All are Changelings that don't fellow the Camp. On the bare Strength of hearing fome Arts commended and others condemn'd in our Infancy, we proceed to choofefor
our-
MonJ. P A s c A l's Thoughts. 20 k
ourfelves: For we naturally love what is laudable, and hate what is contemp- tible. Thefe Words never fail to o- perate upon our Minds: and all the fault is in ' the Application. Some Nations confift wholly of Mechanics : in others Soldiery is the Univerfal Profefllon- Nature can never be thus unitorm. Tis Cuftom, therefore, which produ=- ceth this efFeft, and which gains the Afcendant over Nasure, Yet fometimes again Nature will prevail 5 and will keep Men under the i^ower of Inftinft, in fpight of all the oppofition of Cu- ftom, whether good or bad.
"^ Curiosity is little better than meer Vanky. For the moft part, we defire to know things purely that we may talk of them, few would under- take fo dangerous Voyages and Tra- vels, for the bare pleafure of entertain- ing their Sight ^ if they were bound to fecrecy at their Return, or, for ever, clovfter*d from Converfation.
■*" We never think of raifing a Name and Repute in Places thro' which we only pafs: but where we fix our refi- dence for any time, there we eagerly admit , and induftrioufly purfue this
Thought?,
a o 2 Monf. P A S C A L V Thoughts.
Thought, What Time is requifite for the parpofe ? fuch as bears a proporti- on to our fhort and miferable Life.
■^ A little matter comforts us^ becaufe a lefs is able to grieve and afflift us.
"^ We can never keep clofe to the Prefent. We anticipate the Time to come, ixs too How, in order to the ma- king it mend its pace : or we call back the Time that is paft , as too fwift , in order to the ftopping its Flight* Such is our Folly, that we ramble thro' thofe times in which we have no Con- cern, and utterly forget that on which our whole Fortune- and Intereft de- pends : fuch our Vanity, that we dream of thofe which are not, and let that which alone fubfifts, pafs by us with- out notice or reflexion. The reafon of all which is this : becaufe the Pre- fent generally gives us forae uneafinefs we are willing to hide it from our Sight as being grievous to us : but if it hap- pen to be agreeable, we are in no lefs pain, to fee it Aide fo faft away. Hence we tack the Future to it, to ftrengthen and fupport it^ and pretend to difpofe of things not in our power, for a Time at which we have noaffuranceever to arrive^
Let
Monf. P A s C A lV T^ bought s. 203
Let a Man examin his own Thoughts, and he will always find them imploy'd about the Time paji, or to come. We fcarcc beftow a Gla:Ke upon the Pre- fent : or if we do, 'tis only that we may borrow Light frorn hence to ma- nage and direft the Future, The Pre- fent is never the Mark of our Defigns. We ufe both Paft and Prefent as our Means and Inftrumenrs, but the Future only as our Objeft and Aim, Thus we never live, but we ever hope to live: and under this continual difpolition and preparation to Happinefs , 'tis certain we can never be adually Happy, if our Hopes are terminated w^ith the Scene of this Life.
* Our Fancy fo m-uchenlargeth and fwells this Temporal Duration, by re- fleding perpetually on ic, and lb far ex- tenuates and contracts our Eternal State, by feldom taking it into Thought 5 that we make a Nothing of Eternity, and an Eternity of Nothing. And the fprings of this whole proceeding are fo vigo- rous in us, that all our itleafoa is coo weak to fupprefs or over-rule them.
* CROMWELL fecm'd to iiave laid a fair train for the Rumc of all Chnjhrjdom.
The
C204 Monf. PascalV Thoughts.
The Royal Family had been deftroy'd, and his own confirmed for ever in their Uturpation, but for the little Gravel- ftone which fell down into his Ureter. Rome itfclf began to tremble under him. But this petty Grain, which elfewhere had been contemptible, lighting on fuch a Part, occafion d the Death of the Ufur- per , the Fall of his Family , and the Reftauration of the King.
XXV-
The Wea\nefs of Mam
THERE is nothing which more aftonifties me , than that the whole World (hould not be aftonifh'd at their own Infirmity. Men proceed ferioufly to Aftion, and every one fol- lows the way of Life he has embraced, not as if it were really good in being the Mode, but as if each Man were ex- actly acquainted with the meafures of Reafon and Juftice.
We are difappointed every moment ^ and, by a very pleafant Humility, we
imagine
Mor^J. PasgalV Thoughts. 205
imagine that the Fault is in ourfelves, and not in the Art, which we All pro- fefs to underftand. 'Tis fit there (hould be many Perfons of this Complexion in the World 5 to demonftrate, that Man is capable of the moft extravagant Opi- nions , becaufe he is capable of belie- ving that the Weaknefs he feels is not General and Inevitable, but that he is naturally endued with true Judgment and infallible Wifdom.
■^ The Weaknefs of Human Reafon appears more evidently in thofe who are infenfible of it, than in fuch as know and confefs ito
^ While we are too young, our Judgment is in Immaturity 5 and when we are too old, 'tis in Decay. If we think too little of a thing, or too much, 0ur Head turns giddy, and we are at a lofs to find out our way to Truth.
H E that views his own Work, juft as it comes out of his Hands, is too much prepoffeffed in its favour : and he that lets it lye too long unfurvey'd, for- gets the nicenefs of its Contexture, and the Model by which 'twas wrought.
T H E Fv E is but one precife point vhich is the trqe place of (hewing a
:::■' ' '^ " Piftures
q6 Ivlonf. Pascal^ Thoughts.
Pidure: all others are diLr^t too near, or too diftant, too lii^h or too low. Perfpeftive affigns this roint in the Art of Paintings but who has Skill enough to fix it in Truth and Morals >
* That Miftrefs of Miftake, which we call Fancy, or Opituon, is therefore the greater Cheat, becaufe ihe does not cheat conltantly, and by Rule. Al- -' ways to lye, v/ould be always to tell / the Truth. Whereas being deceitful only for the moft part, (he gives us no Marks of her Charaftcr, but ftamps Truth and Falfhood with the very fame impreffion.
This Proud Princefs and Potentate, the fworn Enemy of Reafon, fo ambi- tious to rule and domineer, has, that (he may fliew her abfolute Power over the World, eftablifh'd in Man a fecond Nature. She has her Rich, and her Poor, her Happy, and her Miferable 5 her Sick, and her Sound ^ her Fools, and her Wife: and nothing grieves us fo much as to fee that (he fills her Vo- taries with a Satisfaftion more large and entire than Rtafon pretends to give. The Imaginary Wife Men feel another fort of Complacency within
them-
Monf Pascal*^ Thoughts. 20j
themfelves , than the Mafters of true Wifdom can regularly find. Thofe look on the World with an Air of Au- thority, and difcourfe with AlTurance and Confidence; while thefe never ex- prefs themfelves without diffidence and concern. And that Gayety of Counte- nance, often gives the former fuch an Advantage in the Minds of their Hear- ers, that when they meet with Judges qf their own Standard , they feldom * fail to pleafe. Opinion cannot indeed make a Fool Wife 5 but it makes him contented 5 and fo triumphs over Rea- fon, which feems only to render its friends and followers more fenfibly mi- ferable. This punilheth us with In- famy 5 while that rewards us vi^ith Glory.
What difpenfes Reputation 5 what procures Veneration and Regard to Per- fons and Things, but Opinion? How infufficient are all the Treafures of the World to delight or fatisfie, without its Approbation and Confent?
Opinion is the Univerfal Difpofer of things: this makes Beauty, and Ju- ftice, andHappinefs^ and thefe make all that is excellent upon Earth. I would
gladly
aoS Monf. PascalV Thoughts.
gladly fee an Italian Piece, of which I know only the Title, but fuch a Title as is worth many whole Books 5 it is Delia Opinione Regma del Mundo^ Of Ofinion^ the Sljieen of the World. If it has nothing in it worfe than this Title I fujbfcribe to it heartily, unfeen.
* There is fcarce any thing, juft, or unjuft, which does not change its Nature, upon changing its cTimat. Three degrees of Elevation in the Pole may ruine the whole Profeffion of Law. A Meridian on the Globe, or a few years prepoffefTion , decides the moft important Truths. Maxims and Firft Principles are fubjeft to Revolutions : and we arc to go to Chronology for the Ep^chas of Right and Wrong. A very humourfom Juftice this, which is bounded by a River or a Mountain. Orthodoxy on one fide of the Pyrenees^ may be Herefy on the other.
"^ The Art of overturning Kingdoms is to reveffe eftablifh'd Cuftoms, by fearching them to the quick, and then cenfuring them as originally defedive in Authority and Juftice. We ought (fay thefe Critics in Policy,) to go back t/^ the Primitive and Fundamental Laws
which
i
Mo?2f. PascalV Thoughts. ciop
which unrighteous Cuftom has de-* ftroy'd. Wnea Men are at this Play, the State is lure to lofe all. Nothing can keep its Weight in fo falfe a Ba- lance. Yet the Multitude lend a wil- ling Ear to fuch Difcourfesf they are glad to (hake off the Yoke 5 and the Great Ones raife themfelves not only upon their Ruine, but upon the Ruine of thofe curious Refiners, who were the firft Engines of the Mifchief. BuC then there's another Fault quite oppo- fite to this, when we think every thing to be done with Juftice, that is not done without Example.
"^ Set the Greateft Philofopher in the World upon a Plank, but feme- what broader than the Space which he ufually takes up in walking , and let there be a Precipice underneath^ his Reafon may demonftrate him to be. fafe, but his Fancy will deny the Ar- gument. This is a Venture the very thouc^ht of which few can bear with- out fweating, or turning Pale. I need not run thro* all inftances of the fame kind. Every one knows, that the Sight of a Cat, or Rat, or the cralhing of a Coal, will throw fome Perfons into a
P Fit,
2IO
Monf. f ascal' s Thoughts,
Fit, and put their Reafon quite befide its Guard !
■^ Look upon that Venerable Magi- ftrate, whofe Age and Ability command the Reverence of the whole Nation. Would you not fijppofe that he go- verns himfclf by the pureft and fubli- meft Wifedom, and jadgeth of things according to their real Nature , with- out being moved by thofe trifling Acci- dents and Circumftances which difbr- der only w^eak and little People? But behold him entring the Court 5 fee him placed on the Bench, and prepared with Exemplary Gravity for a formal Hear- ing: Let one of the Council have an untuneable Voice, or -a fingular Af- peft, let him have been ill treated by his Barber, or difobliged by the Roads and Weather, and Til wager againft the Countenance of your Chief Juftice.
' "^ The Soul of the Greatefc Man li- ving is not fo free and independent, but that 'tis fubjcd to difturbance, at t!ie leaft noife about him. You need not let off a Cannon to break his Train of'TIiought: the creaking of a Wea- tfier-cock, or of a Pully, will do it ef- fectually. Don't be furprized that you
hcav
Monf. Pa s C A Ls Thoughts. 211
hear him argue a little incoherently at prefent. He has a Fly buzzing at his Ears 3 and that's enough to make him a ftranger to Good Counfel. Would you have him rightly appriz'd of the Truth, you muft take off this untoward Animal, which holds his Reafon at Bay, and difcompofeth that Sovereign Underftanding which gives Laws to Towns and Kingdoms.
^ Diseases are another Principle of Error. They impair our Judgment and our Senfes. And if thofe which are moft violent produce a very vifible •iiange, thofe which have lefs ftrength do yet leave a proportionable Impref- fion.
Again, Intereft muft be acknow- ledge to have a lingular Art in agree- ably putting out our Eyes. Affeftion, or Diflike, quite invert the Rules of Juftice. A Counfellor retained with a large Fee grows clear-fighted to Admi- ration, and finds the Caufe immediate- ly improve upon his Hands. Yet I have known the Men, wh(b thro' a contrary Fantafticalnefs of Spirit, have, to avoid thefe partial and felfilh Fvegards, been drawn into the higheft Injuftice by a
P 2 moii
12
Mor7f. Pascal' J' Thoughts.
moft unreafonable Counterpoife. The fure way to ruine the faireft Concern depending before them, was to get it recommended by fome of their neareft Relations.
^ TauTH and Juftice are things fo nice and fubtile that our Inftruments are not fine enough to touch or take hold of them with any exaftnefs. In both Cafes, they either mifs the Points utterly, or fall foul upon it, and then fettle at a venture, feldom fo near to the Right, as to the Wrong.
'^ A Veneration for Antiquity does not only abufe and enflave our Mind: The Charms of Novelty have the fame Afcendent over us. And hence arife all the Difputes amongft Men, who charge each other, either with fticking to the falfe Impreffions of their Childhood , or with running, at all Adventures, in- to every new Hypothefis and Fancy.
Who is the Man that keeps the juft Medium between thefe Extremes? Let him appear, and make good his Preten- fions. There is no Principle, how na- tural foever it may feem, and tho' even fci^k'd in with our firft Milk, but may be made to pafs for a falfe Impreflion,
either
Monf P A s c A lV Thoughts. 2 1 3
either of Education or of Senfe. Be- caufe (fays one,) you have been wont . ever lince your Infancy to fuppofe a Veilel empty when you faw nothing in't, hence you come to believe the poflibility of a Vacuum. Why, this is only a ftrong delufion of your Sen- fes, ftrengthen'd by Cuftora, which Science and Demonftratioa ought to correft. By your leave (fays the other,) you have been pofiiively told in the Schools, that a Vacuum was impoffible 5 and thus your Senfes were corrupted, which eafily and naturally allow'd it before this ill Impreffion 5 this, there- fore, you ought to deface, by return- ing to your Primitive Nature. And now we have heard both (ides,- where (hall we fix the Cheat, in our Senfes, or in our Education ?
■^ The whole Employment of Mens Lives is to improve their Fortunes ; and yet the Title by which they hold All, if traced to its Origine, is no more than the pure Fancy of the Legislators. But their Pofleffion is (till more precari- ous than their Right, and at the Mer- cy of a thoufand Accidents. Nor are the Treafures of theMind better enfured ;
P 3 while
a 14 Monf. PascalV 1 bought s.
while a Fall, or a Fit of Sicknefs may bankrupt the ableft Underftanding.
^ So that, abftrafting from a State of Grace, Man is nothing but the con- tinual Subjed of indelible and infupe- rable Errors. He can purchafe no cer- tain Information : every 'thing in the World abufeth his Curiofity. His two Criteriom of Truth, Reafon and Senfe, (befides that they are not always faithful to themfelves,) are wont reciprocally to mock and delude each other. Our Sen- fes beguile our Reafon with falfe Ap- pearances^ and our Reafon has like- wife its falfe Confequences, wherewith to return and revenge the Cheat. The PaiTions difcompofe the Senfes , and ftrike upon them the wrong way. They lye, and forge, and mifreprefent, with a fort of Virions Emulation.
~^ What are all our Natural Prin- ciples , but Principles of Cuftom 5 de- rived from Parents to Children, as Fear and Flight to the Beafts of Game ?
A different Cuftom will produce a
different Natural Principle. This Ex-
, periencc teftifies. And if there are
fome Dilates of Nature impregnable
againft Cuftom , there are likewife
Ibrne
Mor^f. Pascal^ Thoughts. 215
fome Impreffions of Cuftom , which Nature cannot over-rule. This de- pends wholly on the Temper and Con- ftitution of particular Men.
Parents difcover a Jealoufy left the Natural Duty and AiFeftion of their Children (hould be defaced : What a fort of Nature is this, which we fuppofe capable of Defacement ? We mufi: at leaft allow Cuftom to be a- nother Nature , which can thus de- ftroy the former. And where's the Impropriety in ftyling Cuftom Natural > Or, why may not Nature itfelf be con- ceived as a Primary Cuftom, no lefs than Cuftom as a fecondary Nature ?
XXVI.
The Mtfery of Man.
THERE is nothing more capable of letting us into the Know- ledge of Human Mifery, than an en- quiry after the real Caufe of that per- petual hurry and confufion in which we pafs our Lives.
P 4 The
^ 1 6 Monf. P A s C A L"s Thoughts.
The Soul is fent into the Body, to be the Sojourner of a few Days. She knows that this is but a ftop, *til (he may embark for Eternity, and that a fmall Space is allowed her to prepare ifor the Voyage. The main part of this Space is ravilh'd from her by the ne- ceffities of Nature: and but a flender pittance left to her own Difpofal. And yet this Momeni which remains does fo ftrangely opprefs and perplex her, that the only ftudies how to lofe it. She feels an intolerable Burthen, in being obliged to live with herfelf, and think of herfelf. And therefore her principal Care is to for- j get herfelf^ and tolet thislhortandpre- tious Moment pafs away without Re- flexion, by amuiing herfelf with things \vhich prevent her notice of its fpeed.
This is the ground of all the tumul- tuary Bufinefs, of all the trifling Di- - yerfions ^mpngft Men: in which our f general Aim is to make the time pafs off our hands without feeling it , or. | rather without feeling ourfelves 3 and, « by getting rid of this fmall portion of tife, to avoid that inward difguft and bitternefs, which we ftiould not fail to mQCt with if we found leifure to de-
Tcend
Monf Pasc alV Thoughts. 2 1 7
fcend into our own Breads. For 'tis undeniably certain , that the Soul of Man is here incapable qf Reft and Sa- tisfaftion. And this obliges her to ex- pand herfelf every way , and to feefc how (he may lofe the thoughts of her own proper Being in a fettled Applica- tion to the things about her. Her ve- ry Happinefs confifts in this Forgetful- nefs : and to make her exquifitely mi- ferable, nothing more is required but the engaging her to look into herfelf, and to dwell at home.
W E charge Perfons from their ve- ry Infancy with the Care of their own Fortunes and Honours, and no lefs of the Eftates and Dignities belonging to their Kindred and Friends. We bur- then them with the ftudy of Langua- ges, pi Exercifes, and of Arts. We en- ter them in Bufinefs, and perfuade them, that they can never be truly Blefs'd, unlefs, by their Induftry and Caution, they in fome meafure fecure the Inte- reft and Glory, of themfelves, their Families, and their Dependents 5 and that unavoidable Unhappinefs is en- taird upon the failure of any one par-^ tkular in this kind, Thus we teach
them
' " ■ ■■ ■
ai8 Monf Pascals Thoughts.
them to wear out their Strength , and to rob themfelves of their Reft. A ftrange Metiiod (you 11 fay) of ma- king them Happy! what could be done with more effeft towards the enfuring them in Mifery ? Would you know what? Why, only to releafe them from thefe Cares, and to take off thefe Burthens. For then their Eyes and their Thoughts muft be turn d inwards : and that's the only HardQiip which they efteem infupportabk. Hence if they gain any relaxation from their Labours, we find them eager to throw it away upon fome Sport or Diverfion, which takes up their whole Aftivity, and pleafantly robs them of them- felves.
'T I s for this reafon, that when I have fet myfelf to confider the vari- ous Agitations of Human Life, the Toil and Danger, to which we expofe curfelves, in the Court, in the Camp, in the purfuits of Ambition, which give Birth to fo much PaiTion and Con- tention, to fo many defperate and fa- tal Adventures, I have often faid that the llniverfal Caufe of Mens Misfor- iUT\^s was their not being able to live
quietly
Monf. P A s C A is Thoughts. 2 1 9
quietly in a Chamber. A Perfon who has enough for the ufes of this World, did he know the Art of dwelling with himfelf, would never quit that Repofe and Security, for a Voyage or a Siege 5 nor would take fo much pains to ha- zard his Life, had he no other Aim than barely to live.
But, upon ftrifter examination t found, that this Averfion to Home, this roving and reftlefs Difpofition, proceed- ed from a Caufe no lefs Powerful than llniverfal 5 from the Native Unhap- pinefs of our frail and mortai State, which is incapable of all Comfort, if we have nothing to divert our thoughts, and to call us out of ourfelves.
I fpeak of thofe alone who furvey their own Nature, without the Views of Faith and Relidon. Tis indeed one of the Miracles of Chriftianity, that by reconciling Man to God, it re- ftores him to his own Good Opinion 5 that it makes him able to bear the Sight of himfelf 5 and in fome Cafes, renders Solitude and Silence more agree- able, than all the Intercourfe and Adti- on of Mankind. Nor is it by fixing Man in his own Perfon that it produ-
rf^t
a20 Monj. Pascal's 1 bought s.
ceth thefe wonderful Effefts 5 'tis by carrying him to God, and by fupport- ing Him under the Senfe of his Mife- ries with the Hopes of aa affured and complete Deliverance in a better Life.
But, for thofe who do not aft above the Principles of meer Nature, 'tis impoffible they (hould, without fal- ling into an incurable Chagrine andDif- cor^tent^ undergo the lingring Torment of Leifure. Man who loves nothing but his own Perfon, hates nothing fo much as to be confined to bis own Converfation. He feeks nothing but himfelf, and yet flys and avoids nothing more than himfelf: becaufe when he is obliged to look within , he does not fee himfelf fuch as he could wifli : dif- covering only a hidden Store of ine- vitable Miferies, and a mighty Foid of all real and folid Good, which 'tis beyond his Ability to replenifh.
Let a Man choofe his own Condi- tion, let him embelifh it with all the Goods and all the Satisfaftions , he can polTefs or defire. Yet , if in the midft of this Glory and Pride he is without Bufinefs, and without Diver- fion; and has time to contemplate oa
his
Monf. Pascal J- Thoughts. 22 1
his Fortunes, his Spirits mu^ unavoid- ably fink beneath the languilhing Feli- city. He will, of neceffity, torment himfelf with the profpeft of what's to come^ and he that boafted to have brought home all the ingredients of Happinefs, muft again be Tent abroad, or condemned to Domeftic Mifery.
Is Majefty itfelf fo truly Great, and fufticient, as to fupport thofe whom it adorns and encircles, under the bare thought of their own Grandeur? Is it necelTary that this Thought (hould be here likewife diverted as in the com- mon Herd of Men ? A vulgar Perfon will be abundantly happy , if he may eafe himfelf of his fecret troubles, by applying all his Care to excel in the Perfeftion of Dancing. But dare we fay this of a King? Or, will he be more charm'd with fo vain and petty Amufe- ments, than with the Contemplation of his Royal Dignity and Eftate? What Nobler, what more fublime Objeft than Himfelf, to engage, and to fatisfie his Spirit ? Might it not feem an envious leilening of his Content, to interrupt his Princely Thought with the care of meafuring his Steps by an Air of
Mufick,
22 2 MonJ. PascalV Thoughts. ^
Mufick, or of exaftly ordering a Ball^ inftead of leaving him to furvey the Glo- ries of his Throne, and to rejoice in the Excellence of his Power ? Let us prefume to make the Experiment: let us fuppofe a Prince in Solitude, with- out any Entertainment of Senfe, any Engagement of Mind, any Relief of Converfation : and we (hall find that a Prince with his Eyes upon himfelf, is a Man full of Miferies , and who feels them with as quick and piercing a refentment as the loweft amongft his Slaves. And therefore it has been a (landing Maxim , to banifli thefe in- truding and importunate Reflexions from Court, and to keep about the Roj/al Pcrfon thofe who (hall conftant- ly purvey for the Amuferaent of their Mafter, by laying a train of Divertife- ments to fucceed after Bufinefs , and * by watching his Hours of Leifure, to pour in immediately a fre(h fupply of Mirth and Sport, that no Vacancy may be left in Life. That is 5 the Court abounds with Men who have a wonderful aftivity in taking care that Hk Majefty (hall not be alone 3 well
knowing that Solitude is but another
Name
i
Monf. Pa SC A ls Thoughts. 223
Name for Mifery, and that the Supreme pitch of Worldly Greatnefs is too nice and weak to bear the Examination of a Thought.
The principal thing which fupports Men under Great Imployments, other- wife fo full of Toil and Trouble, is, that by this means they are calfd off from the Penance of Self-Reflexion.
F0R5 pray confider^ what is it elfe to be a Superintendent^ a Chancellor^ a Prime Vrejident^ but to have a Number of Perfons flocking about them from all fides, who (hall fecure them, every hour in the day, from giving Audi- ence to their own Mind ? If they chance to fall into Difgrace, and to be banifti'd to their Country Seat, tho' they want neither Fortune nor Retinue, yet they feldom fail to commence Unhappy: becaufe they are no longer entertained with fuch a Variety of new Faces, and a Succeflion of new Bufinefs, as may make any thing rather than themfelves . the Subjeft of their Meditation.
Whence comes it to pafs , that Men are tranfported, to fuch a degree, with Gaming, Hunting, or other Di- verfions, which fecm to have taken an
abfolute
224 Mofif. PascalV thoughts.
abfolute pofleffion of their Souls > Not becaufe there is any real and intrinfic Good to be obtain d by thefe Purfuits: not becaufe they imagine that true Happinefs is to be found in the Money which they win at Play, or in the Beaft which they run down in the Ghace. For fhould you prefent them before- hand with both thefe , to fave their trouble, they would be unanimous in rejeding the Propofal. Tis not the gentle and eafie part which they are fond of, fuch as may give them lei- fure and fpace for Thought: but 'tis the Heat and the Hurry, which divert them from the Mortification of think- ing.
On this account it is, that Men are fo much in love with the Noife and Tumult of the World : that a Prifon is a Seat of Horrour 5 and that few Perfons can bear the Puniftiment of be- ing confined to themfelves.
We have feen the utmoft that Hu- man Invention can do, in projedting for Human Happinefs. Thofe who con- tent themfelves barely with demonftra^ ting the vanity and littlenefs of Com- mon Diverfions, are indeed acquainted
with
Mo//f PascalV Thoughts. 225
.^:»
with one part of our Miferies: for, a confiderable part it is, to be thus ca- pable of taking pleafure in things io bafe and infignificant. But they ap- prehend not the Caufe and Principle which renders thefe Miferies even ne- ceflary to us, fo long as we remain uncured of that inward and natural Infirmity of not being able to bear the fight of our own Condition. The Hare which -Men buy in the Market can't skreen them from this View : but the Field and the Chafe aiford an approved Relief. And tlierefore when we reproach them with their low and ignoble Aim, and obferve to them how little Satisfaction there is in that which they follow with fo much Contention and Ardour, did they an- fvver upon mature Judgment , they would acknowledge the Equity of our Cenfure, and would ingenioufly de- clare , that they propofed nothing in thefe Purfuits but the bare violence of the Motion , fuch as might keep them Strangers to the fecrets of their Soul:^ and tbat therefore they m.ade choice of Ob)e(3:s, which, how worth- lefs foever in reality, yet were of an
Q engaging
226 Monf. VascaVs thoughts.
engaging and attraftive Nature, and able to engrofs the Aftivity of all their Powers. And the reafon why they don't anfwer in this manner, is the Want of this Acquaintance with their own Bofom. A Gentleman believes with all fincerity that there's fome- what Great and Noble in Hunting, and will be fure to tell you, that 'tis a Royal Sport. You may hear the like Defence and Encomium of any other Exercife or Employment, which Men affeft or purfue. They imagine that there muft needs be fomewhat real and folid in the Objeds themfelves» They are perfuaded, that could they but gain fuch a Point, they (hould then repofe themfelves with Content and Pleafure, and are under an infenfi- bility of the infatiable Nature of this Defire. They believe themfelves to be heartily engaged in the attainrnent of Reft, while they are indeed employed in nothing elfe but the fearch of conti- nual and fucceffive Drudgery.
Men have a fecret Inftinft, prompt- ing them to feek Employment or Re- creation ^ which proceeds from no other Caufe but the Senfe of their inward
Pain,
4
Monf. PascalV Thoughts. 2 2y
Pain, and never-ceafing Torment. They have another fecret inftindt , a Re- lique of their Primitive Nature, which allures them, that the Summ of their Happinefs, confifts in Eafe and Repofe. And upon thefe two oppoflte In{Hn&, they form one confufed Dciign, lark- ing in tlie receffes of their Soul, which engages them to profecute the latter by the intervention of the former , and conftantly to perfuade themfelves that the Satisfaftion they have hitherto want- ed, will infallibly attend them, if by furmounting certain DifSculties, which they now look in the face, they may open a fafe Paifage to Peace and Tran- quillity.
Thus our Life runs out. We feek Reft, by encountring fuch particular Impediments, which if v/e are able to remove, the Confequence is, that the Reft which we have obtained becomes itfelf a Grievance. For we are ruminating every moment, either on the Miferies we feel, or on thofe we fear. And even when we feem on all fides to be placed under fhelter, the AfFedtions, which are fo naturally rooted in us, fail not tQ regret their loft Dominion^
(^ 3 mil
2 28 M^;/f. PascalV T^ bought s. '^
and to diffufe their Melancholic Poyfon thro' the Soul.
And therefore, when Cine as fo gravely admonifh'd Pynhus, ( who pro- poled to enjoy himfcli wich his Friends, after he ftiould have conquer'd a good part of the World,) that he would do much better to anticipate his own Happinefs, by taking immediate poffef- (ion of this Eafe and Quiet, without purfuing it thro' fo much Fatigue 5 the Counfel he gave was indeed full of difficulty, and fcarce more rational than the Projeft of that young Ambitious Prince. Both the one and the other Opinion fuppofed that which is falfe 4, that a Man can reft fatisfied with hirn- felf and his prefent Poffeffions, with- out filling up the Void Space in his Heart with Imaginary Expcftations. Pj/rrk^s muft inevitably have been un- happy, either, without, or with, the Con- quell: of the World: and perhaps that ibft and peaceful Life which his Mini- fter advifed him to embrace, was lefS' capable of giving him fatisfaftion, than the Heat and Tumult of fo many Expedi- tions, and fo many Battels, which he was then forming and fighting in bis Mind.
MAxM
i
Monf. Pascal X Thoughts. i2p
Man therefore niuft be confefs'd to be fo very unfortunate, as that, with- out any external Caufe of Trouble, he would ever regret and bemoan the very condition of his own Nature 5 and yet to be, at the fame time, fo very fan- taftical, as that while he is full of a thoufand inward and eilential fubjefts of Grief, the leafl: outward trifle is fuffici- ent to divert him. infomuch that, up- on impartial Confideration , his Cafe feems more to be lamented in that he is capable of receiving pleafure from things fo low and frivolous, than ia that he is fo immoderately aifiifted vi^ith his own real Miferies ^ and his Diver- don appears infinitely lefs reafonable than his Difquiet
* Whence is it, think ye, that this Gentleman who has lately buried his only Son, and who this very mor- ning was fo full of Law and Lamenta- tion, at prefent, feems to have quite forgotten his Part? Don't be furprized: the Bufinefs is, that our Friend's whol- ly taken up with looking what way the Stag will turn, which his Dogs have been in Chafe of fome hours. Such an Accident is enough to put a Man
Q 3 befid^*
230 Monj. Pascal' J- Thoughts.
befide his Chagrine, tho' groaning un- der the heavielt Calamity of Life. As long as you can engage him in fome Divertifement, fo long you make him Happy: but 'tis v/ith a falfe and ima- ginary Happinefs, not arifingfrom the poffcffion of any real and folid Good, but from a levity of Spirit, by vvhich he lofes the Memory of his fubftantial Woes, amidft the Entertainments of mean and ridiculous Objeds, unworthy of his Application, more unworthy of his Love. Tis the Joy of a Man in a Feaver, or a Phrenzy^ refulting not from the regular motion, but from the diftemper and difcompofure of his Mind. 'Tis a mere Sport of Folly and Delufi- on. Nor is there any thing more fur- prizing in Human Life, than to obferve the infignificancy of thofe things which divert and pleafe us. 'Tis true, by thus keeping our Mind always employed , they (hield it from the confideration of real Evils 5 but then they make it utter- ly cheat itfelf by doating on a fantaf- tic Objeft of Delight.
What do you take to be the Aim and Motive of thofe Youths whom you fee engaged at Tennis with fuch
force
Monf PascalV Thoughts. 22 i
force of Body and Application of Mind ? Why, the pleafure of boafting to Mor- row that they won fo many Sets of fuch a notable Gamefter. This is the real Spring of fo much Aftion and ToiL And 'tis but the very fame which dif- pofes others to drudge and fweat in their Clofets, for the fake of informing the Learned World, that they have re- folv'd a Queftion in Algebra, hitherto reputed inexplicable. Many thoufands more expofe themfclves to the greateft of Dangers for the Glory of taking a Town 5 in my Judgment no lefs ridi- culoufly. To conclude, there are not wanting thofe who kill themfelves pure- ly with reading and obferving all this Application of Others : not that they may grow wifer by it, but that they may have the Credit of apprehending its Vanity. And thefe laft are the motl exquifitely foolifh, becaufe they are fo, willingly and wittingly: whereas 'tis reafonable to fuppofe of the reft, that, were they alike fenfible of their Folly, they would want no admonition to de- lert it.
* A Man that by gaming every day, for fome little Stake, paffeth away his
Q 4 Life
232 Monj. Pa s C A lV Tbougbts.
Life without Unealinefs, or Melancholy^ would yet be rendred unhappy, (houid you give him every Morning the Summ which he could poflibly win all day , u[)on condition to forbear. It will be faid perhaps, that 'tis the Amufement of the Flay which he feeks, and not the Gain. Yet if he plays for nothing, his Gaiety is over, and the Spleen re- covers full pofieiiion. Bare Amufement, therefore, is not what he propofeth: a languiftiing Amufement without Heat, or Pafiion, would but difpirit and fa- tigue him. He muft be allowed to raife and chatf himfelf, by propofing a Hap- pinefs in the gaining of that, which he would defpife, if given him not to ven- ture: and by creating a fiftitious Ob- jeft, which ihall excite and employ his Defire, his Anger, his Hope, and his Fear.
So that thefe Qiverfions of Men , which are found to conftitute their Happinefs, are not only mean and vile, but they are falfe and deceitful. That is, we are in love with mere Aery Shapes 2ind Phantoms 5 fuch as muft be inca- pable of poflelling the Heart of Man, had he not loft the taft and perception
of
Mo/jJ. Pascal' J' Thoughts. 235
of real Good , and were he not fiird with Bafenefs and Levity, and Pride, together with an infinite number of o- ther Vices, fuch as can no way relieve us under our prefent Miferies, but by creating otiiers, which are ftill more dan- gerous, in being niore fubftantial. For thefe are the things which chiefly bar us from our own Thoughts, and which teach us to give new Wings to our Time, and yet to remain infenfible of its Flight. Without thefe, we (hould indeed be under a continued wearinefs and perplexity, yet fuch as might prompt us to feek out a better Method for its Cure. Whereas thefe, which we call our Diverfions, do but amufe and be- guile us, and, in conclufion, lead us down Blindfold into our Grave.
■*^ Mankind having no infallible Remedy againft Ignorance, Mifery, and Death, imagine , that fome Refpite, fome Shelter, may at leaft be found, by agreeing to bani(h them from their Me- ditation. This is the only Comfort they have been able to invent, under their numerous Calamities. But a moft miferable Comfort it proves^ becaufe it does not tend to the removal of thr:fe
Evils,
a 3 4 Monf. P a s C a L V Thoughts.
Evils, but only to the Concealment of them for a fhort Seafon 5 and becaufe, in thus concealing them, it hinders us from applying fuch proper Means as (hould remove them. Thus, by a ftrange Revolution. in the Nature of Man, that Grief and inward Difquiet v/hich he dreads as the greateft of fenftble Evils, is in one refpedt, his greateft Good 5 be- caufe it might contribute, more than all things befides, to the putting him in a fuccefsful Method of Pvecovery. On the other hand, his Recreation, which he Teems to prize as his Sovereign Good, is indeed his greateft Evil 5 becaufe it is of all things the moft eftedual in ma- king him negligent under his Diftem- per. And both the one and the other are admirable Proofs, as of Man's Mi- fery and Corruption, fo of his Great- nefs and Dignity. For the reafon v^hy he grows fick and v/eary of every Objeft, and engages in fuch a Multi- tude of Purfuits, . is becaufe he ftil! re- tains the Idea of his loft Happinefs^ which not finding within himfelf, he feeks it thro' the whole Circle of Ex- ternal things:^ but always feeks with- out fuccefs, becaufe it is indeed to be
found.
Monf. P A s C A L j^ Thoughts. 235
found, not in ourfelves, nor in the Creatures, but in God alone.
XXVII.
Thoughts upon Miracles.
WE are to judge of Doftrines by Miracles , and of Miracles by Doftrines : they are the Teft and Stan- dard of each other, yet without the leaft repugnancy, or difficulty.
"^ Some Miracles are certain and in- fallible Evidences of Truth 5 others are not. We ought to have a fettled Rule whereby to diftinguifti them , or they muft prove wholly ufelefs to us. But they are fo far from being of no ufe, as to be of abfolute and fundamental neceffity.
Our Rule therefore muft be fuch, as {hall not impair the ftrength afford- ed by true Miracles to the true Religi- on, which is the principal End of Mi- racles.
^ Were there no Miracles ever joyn*d to Falftiood and Error, they
would
2 3^ Monf PasgalV Thoughts.
would be immediately conviftive, with- out fearch or trial. But, as the Cafe is otherwife, had we no Rule to fearch and try them by, they would be utter- ly inefFeftual 5 and v/e (hould lofe the chief Ground and Motive of our Faith.
MOSES has eftablilh'd one Rule 5 when the Miracle performed Ihall lead •Deut.'xin. Men to Idolatry*: and our Lord has \> 2, 3- eftablifh'd another^ 5 therms no Man (fays g^**^^ *^* He) which J/jall do a Miracle in my Name^ that can lightly f peak evil of me : whence it follows that whoever declares open- ly againft JESVS CHRIST cannot perform Miracles in his Name 5 and Mi- racles not performed in the Name of CHRIST avQ to be rejefted without credit or dependence. We fee then the two only juft Exceptions againft Mira- cles: that in the Old Teftament, when they turn us from God 5 and that in the New, when they turn us from JE- SVS CHRIST.
So that immediately upon the Sight of a Miracle, we ought cither to yield and fubmit to it, or to have fome very extraordinary Token in bar to its pre- tenfions: That is, we ought to be cer- tain whether the perfon wIk) performs
MonJ. P A s C A L V Thoughts. 237
it denies the only true God, or our Lord JESVS CHRIST.
^ Every Religion is falfe, which, as to its Faith, does not prefcribe the Worftiip of one God, as the Great Au- thor and Fountain of All Things^ and which, as to its Morals, does not pre- fcribe the Love of one God, as the Great Objeft and End of all Things.
Every Religion, atthisDay, which does not acknowledge the Lokd JESVS CHRIST, is notorioufly falfe^ and even Miracles are insufficient for its Attefta- tion.
'^ The Jews had a Doftrine delivered by God, as we have a Doftrine deli- vered by jf£5D5 CHRIST:, and, in like manner , confirm'd by Miracles. They had alfo an exprefs prohibition againft crediting thofe who fhould even work Miracles in confirmation of a con- trary Doftrine, together with an Or- der to apply themfelves to the Cbief- Priefts, to be concluded by their Judg- ment. So that whatfoever reafons we have, at prefent, to refufe our Aflent to the workers of Miracles, the fame they may feem to have had, with re-* gard to our Lord and his Apoftles,
And
2^S Monf. PascalV Thoughts.
And yet moft certain it is, that they were highly culpable in this refpeft: for our Lord Himfelf declares that His Miracles rendred them without Excufe, Si opera non fecijfem in eis qu^e nemo alius fecit ^ peccatum non haberent. If I had not done amongfi them ^ the Works which none other Man did^ they had not
*= John XV. had Sin,
^^' The Confequence is, that He judg'd
His Miracles to be infallible Evidences of His Doftrine, and the Jews to be under a neceffary Obligation of belie- ving Him. And indeed His Miracles efpecially rendred the Incredulity of the Jews wilful and criminal. For the Te- ftimonies drawn purely from Scripture did not, before our Lord's Death, a- mount to a Demonftration. For In- ftance, Mofes had faid, a Prophet fiall the LORD your GOD raife ye up , &c. but this did by no means evince JE- SVS CHRIST to be that Prophet, and therefore left the main Queftion un- decided. Yet this with other the like pafTages, was fufficient to raife a Pre- fumption that He might poffibly be the Mejias^ or that Prophet 5 which Pre- fumption with the reinforcement of
His.
Monf Pascal i^ Thoughts. 239
His Miracles, ought to have confirmed the Jevps in an Opinion that He was really fo.
The Prophecies alone did not point out our LORD with the utmoft certain- ty, during His Life, So that, during this Space, if His Miracles had not been decifive Proofs, a Man would have been excufable in disbelieving Him. It is clear, then, that Miracles perform'd are a fufBcient Evidence, when we have no contrary Argument from Doftrines deliver'd 5 and that they ought, in this Cafe, to be relied upon with aflurance and fatisfaftion.
It was from our Lord's Miracles that Nicodemus concluded the Divinity of His Doctrine. Sc'tmus quia a Deo venijli, ma,- gifier 5 nemo enim potest h£c fignd facere qH£ tu facis^ niji fuerit Deus cum eo ^ He '^ Joh.iii.2, did not judge of the Miracles by the Doftrine 5 but of the Doftrine by the Miracles.
If therefore a Doftrine (hould even be fufpicious, (as that of our LORD might poffibly be to Nicodemus, becaufe it feem'd to deftroy the Traditions of the Pharifees '^^ yet if there are plain aiid undeniable Miracles on the fame
fide,
240 Monf. PasCAL'j- Thoughts.
"lb,
fide^ the Authority of a Miracle ought to over-balance any difficulty that can arife from a Doftrine. The Reafon of which is founded upon this immove- able Principle, that Goo cannot lead Men into Error.
There feems to be a reciprocal Right, ( if we may fo fpeak, ) between God and Man. Co^/e now and let us Tfai. i.i8. ^^^fi^ together 5 fays GoD by Ifaiah': and again by the fame Prophet, what could I have done mare to my Vine-yard^ that }. 1 have 7iot done to it .<?
God has this Right with regard to Men, that they ftiould embrace the Re- ligion which He is pleas'd to fend them. And Men, by the Divine Favour, feem to have this Right in refpeft of God, that he fliould not lead them into Er-^ ror.
But, now, they would unavoidably be led into Error, if a Worker of Mi- racles fhould publilh a falfe Doftrine 3 unlefs either the Doftrine itfelf vifibly appeafd to be falfe, or unlefs a Work- er of much greater Miracles had given them an erprefs Caution againft thef^ which ihould followe
Let
Monf. PasCalV Thoughts. 241
Let us put the Cafe of a Divifion in the Church 3 and let us fuppofe the Avians^ ( vvho pretended to build upon the Authority of Scripture no lefs than thQ Catholics,) to have perform'd Mira- cles, and the Catholics none : here Men muft have lain under a neceffity of be- ing deceived. For as a Man who (hall pretend to reveal to us the Myfteries of God, is not worthy to be credited on his own private Teftimony 5 fo a Man who to juftifie his Divine Commiflion (hall raile the Dead, foretel future E- vents, remove Mountains, or expel Difeaies, by human means incurable, merits fuch a Credit as cannot with^ out the guilt of Impiety be denied him: provided chat he be not convifted of Falfhood by fome other perfon who (hall perform ftill greater Miracles.
But is not God faid to tempt and prove us? and may He not tempt us by Miracles wrought in the Defence of Error >
I anfvver 3 to tempt, and to lead in- to Error, are very different things. The former is confiftent with the Di- vine Perfections 3 the latter not. To tempt is only to prefent the Occafion 3
R which
2^-2 Monf. ? aSCAL' s Thoughts.
which impofes no neceffity on our Be- lief. To lead into Error, is to put a Man under a neceflity of embracing that which is falfe. This is what God cannot do^ and yet what muft be done by Him, (liiould He, while the Quefti- on of Do&rme remains obfcure, lend a Miracle to ftrengthen the wrong fide.
Hence we may conclude it to be impoflible, that a Perfon who conceals the falfe part of his Doftrine, and pub- lifties that only which is true, pretend- ing an exaft conformity to God and the Church, ftiould work a Miracle in order to the pafEng his erroneous Opi- nions, infenfibly, upon the World. And more impoffible it is, that God who knows the Heart, fhould vouch- fafe the Power of Miraqles to fuch a Deceiver.
^ There's a wide diftance between the not being for our Lord JESVS CHRIST, and the pretending to be fo. Some Perfons of the former Charader may poffibly be permitted to work Mi- racles 5 but none of the latter. Becaufe 'tis plain of thofe, that they work them againft the Truth 5 but not of thefe: and confequently the Miracles of the
former
Monf P A s c A lV Thoughts. 243
former are more clearly difcern'd, and more eafily condemned.
Miracles, therefore are a (landing Teft of all things which admit of Doubt, between Pagans and Jewr^ Jews and ChrifiUns^ Heretics and Catholics 5 be- tween the three Crofles5 between the Accufer and the Accufed.
This is what has been feen and ex- emplified in all the Combats of the Champions of Truth againft thofe of Error: of Abel againft Cain-^ of Mofes againft the Magicians 3 of Elias againft the falfe Prophets ^ of our LORD a- gainft the Pharjfees:^ of St. Paul againft Bar-jeffis -^ of the Apoftles againft the Exorcifts 5 of Chriftians againft Infidels ^ of Catholics againft Heretics. And this is what ftiall be feen in the final Contention of Elias and E^och againft Antichrift, In the Trial by Miracle, Truth will always prevail.
To conclude 5 thro' the whole pro- cefs of the Caufe of God and of the true Religion, no one Miracle has been performed on the fide of Error, but what has been vaftly overbalanced by much greater Miracles on the fide of Truth.
Jl 2 Where-
'■^^— — — ^— III IJ ■
244 Monf. FascaVs T^houghts.
Wherefore this Rule evinceth the Obligation which the Jews had to be- lieve in jf£^U6^ CHRIST. Out LORD'S Perfon, was indeed, fufpefted by them: but then the power of his Miracles was infinitely more apparent than the Suf- picions againft his Perfon.
* In the Hiftory of our LORD, when many believ*d on Him, having feen the Miracles which He did, we find others disbelieving Him on account of the Prophecies, which fpecified Beth- lehem as the Birth-place of the Mejjias: whereas they fuppqfed our LORD to have been Born in NazaretL But here they ought to have enquired more dili- gently, whether he who performed thefe Mighty Works was not, indeed, Born in Bethlehem. For His Miracles being conviftive, this pretended Oppofition of His Doftrine to the Scriptures, and this Obfcurity as to His Original, plight contribute to their Blindnefs, but can- pot be ailed gd in their Excufe.
^ Our LPi?D by curing him that was Born Blind, and performing other Mi- racles on the SMath'Da.y, ftrengthen*d the Infatuation of the Pharifees^ who pre- tended to judge of His Miracles by His Doftrine, But,
Monf. Pascal V Thoughts. 245
But, by the Rule which obligeth us to thchdkiofJESVS CHRIST, by the fame we are obliged not to believe Antichrijl.
JESVS CHiJZSrfpake neither againft Mofes, nor againft God. A^tichriji Siud the falfe Prophets which are foretold both in the Old and New Teftament, Ihall fpeak openly againft God, and a- gainft JESVS CHRIST. God will ne- ver permit thofe who are even fecretly His Enemies to perform Miracles open- ly in His Name.
-^ MOSES prophefied of JESVS CHRISTy and commanded that He ftiould be heard and obey'd. JESVS CHRIST has prophefied of A?7tichrifiy and forbidden us to follow or regard him.
•^ The Miracles of JESVS CHRIST were not foretold by Antkhriji ^ but the Miracles of Antichrifl are foretold by JESVS CHRIST. Wherefore, if jf£- SVS CHRIST had not been the MeJJias, He had, properly, led Men into Error 5 into which no Man can with reafon be led by the Miracles of Antichrifl. And hence the Miracles of the latter cannot, in the leaft, prejudice the Mi-
R 3 racles
^/[6 Monf. PascalV Ih oughts.
racks of the former : as none will fay that our LORD, when He warn'd us againft thofe of Antklmfi, did conceive that He (hould hereby impair the Au- thority of his own.
"^ We can have no poffible reafon to believe in Antichrift, which we have not to believe in JESVS: but we have infinite reafons to believe in JESVS, which v/e cannot poffibly have to be- lieve in Af/tichrijh
■^ As Miracles were the Inftruments of founding and eftablidiing the Church, fo (hall they be the Inftruments of pre- fer ving it to the coming of Antichrift, and the Confummation of All things,
WheFvEFore God, to fecure this Evidence to His Church , has either confounded all falfe Miracles, or has foretold them, as fuch : and , as well by one means as the other, has not only rais\! Himfelf above that which is Supernatural in refpeftof us, but in fome fort has raised us up above it too.
For Miracles are of fo prodigious a force and influence, that notwithftand- ing all the Conviftion which we have of the Divine Exiftence and Perfeftions itisftillneceflary that God fhould warn
us
J
Monf. Pascals Thoughts. 247
us not to credit them, when they make againft Himfelf^ without which Cauti- on, they might be able to perplex and miflead us.
So that the feveral Paffages in the xiii of Deuteronomy, prohibiting all Be- lief or Attention to thofe who fhould work Miracles in order to prevert Men fromtheworlhipofthetrueGoD^ asal- fo that Caution in St. Mark\ there JhaW'^'^''' 2^" arife falfe Chrijls and fulfe Prophets^ who Jf)all do many notable Signs ^ fo as to /e- duce ifpojjible, the very EleS, with ma- ny Texts of the like import, are fo far from leffening the Authority of true Miracles , that they are the higheft confirmation of their force and effi- cacy.
"^ The ground of disbelieving true Miracles is the Want of Charity: Te believe not, (fays our LORD to the jfen?r,J becaufe ye are not of my Sheep ^,^]oh,i,26» The ground of believing talfe Miracles is the want of the fame Charity. Eo quod Charitatem veritatis non receperunt^ nt falvi fierenty ideo mittet iUis Deus operationem erroris ^ nt cr^dafit men^ dado \ ' ^ 2 Theii.
11. 10.4
B. 4 * When
248 Monf. ?ascaVs Thoughts.
* When I am confidering what may be the reafon that Men aSbrd Credit to fo many Cheats in Phyfick, and even put their Lives into their Hands, it ap- pears to me to be no other than this , that there are fuch things in the World as true and real Medicines 5 becaufe o- therwife 'twould be impoffible that thefe which are falfe and feign'd (hould fo much abound, or be fo much depend- ed on. For, were there no fuch things, and were all Diftempers indeed incura- ble, either no perfon would be fo ex- travagant as to think himfelf Mafter of thefe Remedies, or, much lefs would fo many others be deluded by his Pretenfions. As if a man fhould give out that he has an infallible Antidote againft dying, 'tis not likely his Prac- tice fhould grow confiderable *til he could produce a vilible Inftance of it s Succefs. But in as much as there is certainly a great number of Remedies which have been approved by the Knowledge and experience of the Wife- eft Men, this gives a ply to Human Belief 5 and becaufe the thing cannot be denied in general, on account of par- ticular Effefts, the Multitude being un- able
Monf Pasc alV Thoughts. 249
able to diftinguilh which of thefe par- ticular Effefts are true, fwallows them all in grofs. As the reafon why Men afcribe fo many falfe Eflfefts to the Moon, is becaufe the has indeed fome real Influences, as in the ebbing and flowing of the Sea.
In the fame manner, and with the like Evidence, I conclude that there could never have been fo many pretend- ed Miracles, Revelations, Lots, &c. but on account of others which were real 5 nor fo many falfe Religions, but with regard to one which is the true. For were there nothing in this whole mat- ter, it had been impoflible for (bme to have entertained fuch Conceits, and more impoflible for others to credit what thefe fliould have conceived. But becaufe there had been very fignal E- vents of the like nature, which were undoubtedly genuine, and acknow- ledge as fuch by the Wifeft and Great- eft amongft Men , it was this Impref- fion which rendred the whole World fo capable of admitting thofe that were fpurious. And therefore inftead of ar- guing from the falfe Miracles againft the true , we ought , on the contrary
to
2tyO Monf. P A s C A L V Thoughts.
to infer thefe from thofe 5 and to affure oar felves that Forgery and Falfhood are the Shadows which have ever fol- lowed Truth and Reality. And all this depends upon one natural Principle , that the Soul of Man having been once brought to fuch a tendency and inch- nation by that which is juft and folid, becomes ever after fufceptible of what is fpecious and counterfeit.
"^ We are commanded to hear the Church, but not to hearken to Miracles : becaufe the latter Aftion is Natural , and therefore wanted not an additional Precept, which the former, being more Arbitrary, feem'd to require.
■^ There are fo very few to whom God makes Himfelf known by thefe amazing Strokes of his Power, that Men are in the higheft manner obliged to make ufe of fo extrordinary Occafi- ons. For the reafon why He is pleas'd thus to come out of the awful Retire- ments of His Nature, is only that He may increafe our Faith, and may en- gage us to ferve Him ftill with the more Ardour, as we Know Him with the more Certainty.
"^ Should
Monf. Pa s C A is Jl^vnghts. 251
. ■ —._——«
* Should God continually reveal Himfelf to Men by Vifible Difcoveries, Faith would ceafe to he a Virtue -^ and ftiould He afford them no fuch difcove- ries, it would almoft ceafe to he. And therefore we find that, as, for the mod part. He dwels in fecret, fo He dif- clofes Himfelf on fome rare Occafions, when He would more flriftly engage men in his Service. This wonderful Myftery impenetrable to any mortal Eye, under which God is pleas'd to (hade His Glories, may excite us pow- erfully to a Love of Solitude and Si- lence, and of retirement from the View of the World. Before the Incarnation God remained hidden in the receffes of His Divinity 5 and after it He became, in fomerefpects more hidden by putting on the Veil of our Humanity : It had been eafier to have known Him while Invi- fible, than when He convers'd in a Vi- fible Shape. And at length, defigning to accomp]i(h the Promife which He made to his Apoftles of continuing with the Church 'till His Second Com- ing , He chofe a Concealment mere ftrange and obfcure than either of the former, under the fpecies of the Enchariji.
Tis
a 5 ^ Monf. uPas C al V Thoughts.
K —
'Tis this Sacrament which St. Jokn^ in Ills Apocalypfe^ calls the hidden Manna^ and to which Ifaiah perhaps alluded when He cried out, by his Prophetic Spirit, verily thou art a GOD that hi- de/l thjfelfi This is the laft Myfterious Covering which He will affume. The Veil of the Divine Eflence has been pe- netrated by many Heathens and Infidels, of whom St. Paul teftifies, that they were led into the knowledge of the In- vifible God, by the Contemplation of Vifible Nature. Many Heretical Chrijii- ans have known Him thro' the Robe of His Humanity, and have worQiip d JESVS CHRIST, as God and Man. But, for us, we ought efpecially to e- fteem ourfelves happy in that it has pleas'd God to enlighten us to fuch a Degree, as to be able to difcern Him under the Species of Bread and Wine.
We may add to thefe Confiderations the fecret of God's Holy Spirit, as con- ceard in the Scriptures. For, where- as there are two entire Senfes, a litte- ral, and a myftical, the ^evps refting in the former , never fo much as think that there is another, nor apply them- felves to fearch after it. In the fame
manner
Monf. Pascal' J' T^houghts. 253
manner Wicked and Impious Perfons, beholding the Variety of Natural Ef- fefts, reterr'd them to Nature only, without confeffing the Author of both. So likewife the jem^ obferving only the Human Nature in Chrift^ did not feek for another. We thought not that it was He-^ fays Ifaiah y in their Name. There is nothing in the World but what covers and contains fome Myftery. The whole Creation is but the Veil of the Creator. Chriflians ought, in every ap- pearance, to fee and acknowledge Him. Temporal Affliftions overfhadow thofe Eternal Goods to which they lead. Tem- poral Enjoyments cover and difguife thofe Eternal Evils which they procure. Let us pray God, that He would grant us the Power of knowing Him in all things: and let us render Him infinite Thanks, that being, in every Objeft, hidden from fo many Others, He (hould vouchfafe under every Objeft, and by every method to difclofe Himfelf to us.
XXVIII. ChrU
254 Monf Pascal -^^ Thoughts.
XXVIII. Chrijiian Thoughts-
LIBERTINES and Ungodly Men who devote themfelves blindly to their own Paffions, without either knowing God, or giving themfelves the trouble to fearch after Him , do yet verifie by this their Conduft one of thofe Foun- dations of our Faith, which they parti- cularly oppofe, that the prefent State of Human Nature is a State of Corruption. Again, thejfen?/, who with fo obftinate a Spirit refill: the Evidences of Chri- ftianity, confirm in like manner, the other great Foundation of our Faith, which they principally endeavour to de- ttroy, th2itJESVS CHRIST is the true MeJJias, that He came to redeem Man- kind , and to retrieve us from the Mifery and Corruption into which we v^ere fallen. And this, as well by the Eftate to which we fee them at prefent reduced, and which was foretold in their own Prophecies, as by thefe Pro- phecies themfelves, which are ftill in
theif
Monf. P A sc A L V Thoughts. 255
their hands, and which with the utmoft paution they preferve inviolable, as con- taining the proper Marks and Charadter of their MeJJias. Thus may the chief Evi- dences, both of the Corruption of Hu- man Nature , and of the Redemption by JESVS CHRIST, which are the two leading Articles eftablifli'd by the Chrijii- an Faith, be drawn from the Libertines who caft oflF the care of all Religion $ and from the jfe»?x who are irreconci- leable Enemies to the true.
* The Dignity of Man, under his primitive Innocence, confifted in go- verning and ufing the Creatures: but, under his prefent corruption, it confifts in retireing from them , or in fubmit- ting to them, and to his own Neceffities and Infirmities.
"^ There are a great number of Truths in Faith, and in Morals, which have an appearance of utter repugnan- cy:^ and which neverthelefs, in a won- derful Order, do all happily confift and confpire with each other.
The ground of all Herefy is the de- nial of fome of thefe Truths : and the fource of all the Objeftions made by Heretics againft the Catholic Church
is
a 5^ Monf Pascal i^ thoughts.
is the ignorance of fome of thefe Truths, which (he conftantly maintains.
It happens for the moft part that Heretical Men, not being able to con- ceive the Union and Harmony of two feemingly oppofite Truths, and fup- pofing that the admiffion of the one implies the exclufion of the other, the one they embrace, and the other, by the fame Principle, they rejefl:.
The Nejlorians fuppofed two Perfons in JESVS CHRIST, on account of His two Natures^ and the Eutj/chians, on the contrary, but one Nature, on ac- count of his fingle Perfon. The Catho- lics preferve the right Judgment, by joining together both Truths , of the two Natures, and of the One Perfon.
So that the fhorteft way tq prevent Herefies, is exprefsly to teach all Truths : and the fureft method of confuting He- refies, is to (hew in what they confift, and upon what miftaken Hypothefis they proceed.
* Grace and Nature will ever maintain their Contention in the World. There will be always Pelagians, and there will be always Catholics : becaufe ^he Firft Birth confcitutes the One,
and
4
Monf Pa s C a L V Thoughts. 257
and the Second Birth the Other.
"^ It is the Church which together with JESVS CHRIST, to whom (he is infeparably united, merits the Conver- fion of all thofe who are in Error. And thofe, at length, approve them- felves the trueft Converts, who labour for the fafety of their Mother , from whom they firft derived their own.
"''The Body can no more live with- out the Head, than the Head without the Body. He that feparates from the one, or the other, is no longer of the Body, nor a Member of JESVS CHRIST. All Virtues, all Aufterity, all Good Works, and even Martyrdom itfelf , are of no worth out of the Church, and out of Communion with the Head of the Church.
^ T H I s (hall be one amongft the Horrours and Confufions of the Wick- ed in another Life, to fee themfelves condemned by their, own Reafon , by which they pretended to condemn the Chriftian Religion.
^ We ought to judge what is Good or Evil, by the Will of God, which is always juft, and always infallible ^ and not by our own Will, which is fo biafs'd
S with
:i 5 S Monf. P A s C A Vs Thoughts.
with Prejudice, and fo blinded with Error.
* Our lord in His Gofpel has given this amongft other Marks of thofe who (hould believe in His Name, that they (hall (peak with New Tongues. And indeed the renovation of Thoughts and Defires naturally caafeth that of Speech. Thefe new Prodcftions, (which cannot be difpleafing to God, as the Old Man cannot poifibly pleafe Him,) are very different from the Novelties of the World: becaufe the latter, how freili and fair foever, are fubjcci to Age and Decay 5 Vvdiereas the former (the Fruits of the new Spirit,) the longer they continue, the more they ftill im- prove in frefhnefs and beauty. Our Old Mem peripeth. ( fays St. Paul,) and our Nav Man is renep/d day by day: nor fhali we be completely new 'til our Re- novation in Eternity, when we (hall, v/ithout ceafing, (ing David's Neiv Song^ the Song, infpired by the new Spirit of Charity.
■^ When St. Peter and the other Apoftlesconfulted about theabolifhment of Circumciiion , where the Point in Debate was the afting contrary to the
Law
Mo/if. PascalV Thoughts. 259
Law of God, they did not refer them- felves to the Prophets , but confider'd barely the Gift of the Holy Ghoft poured out on Perfons Uncircumcifed. They judg'd it more certain, that God appro- ved of thofe whom He fiird with His Spirit, than that He required, in all In- ftances, an exaft and literal obfervation of the Law. They knew the very End of the Law to be no other than the Spirit:^ and concluded, that fince Men were capable of the latter without Gir- cumcifion, they wanted not the Prepa- ration of the ibrmer.
"^ Tv/o Plain Laws might be more effectual in regulating the whole Chri- ftian Community, than all Political In- ftitutions^ the Love of God, and of our Neighbour.
■^ Religion has fomewhat in it which is adapted and proportioned to Genius's of every fize. The Generality of Men look no farther than its pre- fent condition, and fettlement in the World. And the Nature of Chriftia- nity is fuch that its very eftablifhment is an invincible Argument of its Truth* The Learned and Knowing are abJe to trace it up to the Beginning of the S Q World-
i,6o Morif. PascalV Iboughts.
World. The Angels ftill proceed to a nobler height, and contemplate the Original Plan in the Mind of the Di-
)
vine Author. -v
'^ Those whom God has infpired / , with the Grace of Religion in their s !^ Hearts and Affcftions, are moft entirely \ j convinced, and moft completely Blefs^de • But as for thofe who have not yet at- tained it, we have no way of recom- mending it to them, but by Reafon and Argument^ waiting 'til God ftiaUpleafe ") ^ to imprint an inward feeling of it on I" i their hearts, without which all Faith, j as it is only the Conviction of the Un- derftanding, is unprofitable to Sal- vation.
'^ God Almighty, to referve to Him- felf the fole Right of inftrufting us, and to render the difficulties of our own Being unintelligible to us, has laid the Knot fo high, or, to fpeak more pro-, perly, fo low, that we cannot reach to untie it. So that it is not by the Ex- ercife r-nd Agitation, but by the bare Submiffion and Acquiefcenceof our Rea- fon, that we are made capable of truly
knowing ourfelves,
^ LiBEFv-
Mo/?f Pa s C a lV Thoughts. 2 6 1
■^ LiBEFvTiNES, who make a profef- fion of being vvholly guided by Reafon, ought certainly to be fortified with the greateft Strength of Pveafon. Let us hear, then, what they have to offer. " Don't you obferve (fay they) that " Beafts live and dye like Men^ and " Tfirl{s like Chrijlians^ Flave not the " Followers of Mahomet their Ceremo- " nies, their Prophets, their Doftors, *' their Saints, their Religious Orders, " as well as we ? &c. But is any thing of this contrary to Scripture? or, faith not the Scripture the fa^/e alfo^ If you are fairly refolv'd to eafe yourfelves of all Trouble in the Knowledge of Truth, I confefs here's enough to keep you in Sufpence and Indifference. But if you defire with your whole Heart to know it, here's by no means enough: you ought to go to the bottom and to en* quire with the greateft ftriftnefs, into each particular. The difficulties you alledge might be fufficient to unfettle a vain Queftion of Philofophy: but here the Subjeft of Debate is all yourlntereft andHappinefs. And yet, after fome flight reflexions of this nature, Men are conten- ted to amufe themfelves, &c, ^ "^ *^ •^'
S :j -^ What
262 Monf. PascalV Thoughts.
"^ W H A T can be more (hocking , than to feel all our pofleflions continu- ally flideing thro' our Hands, and yet to acquiefce in this wretched Poverty, and to entertain no defire of fecuring a more fixt and durable Treafure ?
"^ There are two contrary Suppo- fitions which ought to engage us in quite different methods of Life: one, that 'tis poffible for us to abide here for ever: the other, that 'tis certain we can- not remain here long, and uncertain whe- ther we fhall not be removed hence the next hour. The laft of thefe Suppofi- tions belongs manifeftly to our Cafe.
^ You lie under an indifpenfable Obligation to make gradual Advances in the fearch of Truth. For, if you go out of the World without having paid a due Veneration to its Author, you are loft for ever. " But, (fay you,) " had He defign'd that I Ihould pay " Him this Veneration, Ke would not " have fail'd to leave me fome undoubt- '' ed Tokens of His Will. Why, He has really left them, but you are carelefs of fceking them: at lead, therefore, be fo rational as to think it worth your pains to feek them.
Monf. Pascal^ Thoughts. 263
^ An Atheift ought to offer nothing but what is perfectly clear and evident. But a Man muft have loft all his Senfes, before he can aflirm it to be perfeftly clear and evident that the Soul is Mor- tal. I ireely diibwn the neccliity of diving into Copernuus's Syftem* But I maintain , that it cencerns qs more than our Life is worth, to enquire whe- ther the Soul is Mortal or Immorcal.
^ Who can do otherwife than ad- mire and embrace a Religion which contains the complete Knowledge of fuch Truths, as we ftill know the more furely according to the greater propor-
is of our Capacity and Light ?
^ A Perfon difcovering the Proofs ..>: ttie Chriftian Religion, is like an Heir finding the Deeds and Evidences of his Eftate. Shall he officioufly con- demn them as counterfeit, or caft them afide without Examination?
"^ I fee no greater difficulty that there is in the Refurreftion of the Dead, or the Conception of the Virgin, than in the Creation of the World. Is not the re-produftion of Human Bodies as eafy as the firft.Produftion? Or, fuppofing us to be ignorant of the Natural Me-
S 4 thod
2^4 Monj. Pascals T'hoHghts.
thod of Generation, ihould we think it more ftrange to fee a Child from a Wo- man only, than from a Man and a Wo- man?
■^ There is a great difference be- tween Peace of Confcience, and Affu- rance of Confcience. The former may be obtain d by the iincere fearch of ' Truth : the latter only by Truth itfelf, when aftually poffefs'd.
^ There are two Maxims of Faith ^ equally fixt and unalterable 3 the one, / that Man in his ftate of Creation, (or, \ in that of Grace,) is rais'd above all \ ; Vifible Nature, made like unto God, v and a Partaker of the Divinity: the other, that Man in his ftate of Cor- ruption and Sin , is fallen from this pitch of Greatnefs, into a refemblance v^ith the Beafts. Thefe two Propofiti- \ ons are alike firm and certain. Thev K Holy Scripture bears a pofitive Tefti-T : mony to both. For, in fome places ) »p ...we read, Mj Delight is with the Sons of 21. * ' Men"" : I will pour out my Spirit upon all ^]oe\n.2B.J^lejJj\ J have faid ye are Gods\ &c. S 6. but in others, AI/FleJ/j is Grafs'. Man * If. !<I. 6. is like unto the Beafts that per if) \ I faid xHx!^T2. ^^ ^y ^^^^^ concerning the Efiate of the
Sons
MonJ. Pascal' J' thoughts. 265
So^s" of Men^ that GOD might manifejl
them^ and that they themfelves are^^^^^f- T> a J J 111. 18.
neajts f.
■^ To difengage ourfelves from our Native Infirmities is always painful and grievous. We feel not our Chain (fays St. Anjiw) while we voluntarily follow our Leader. But when we begin to refift, and to draw back, it is then we become Sufferers 5 it is then our Chain ftretcheth itfelf, and endures the utmoft Violence. And this Chain is our Bo- dy, which Death alone can break. Our LORD obferv'd, that before the Co- ming of St. John Baptift, the Kingdom of Heaven fuffer*d violence, and the violent took it by force. Before we are touched from on High, we have no- thing but the Weight of our own Con- cupifcence, which naturally bears us down to the Earth. But when God is pleas'd to draw us up towards Himfelf, thcfe two contrary Efforts make that Violence which we are fpeaking of, and which God alone is able to over- come. Bnt rpe can do all things (in the words of an Ancient Father,') with^^*^^' Him , without whom we can do nothing. We fhould therefore prepare ourfelves,
with
266 Monf. P A s C A L V Thoughts.
■ •• /■-■ ' — ■ ■
with the greateft refolution, to fufFer this Warfare during our Life 5 becaufe we are not here permitted to hope for Peace. JESVS CHRIST cjhuq to brwg not Peace, but a Sword, Yet ought we to acknov^ ledge, that, as the Scripture fays, the Wifcdom of Men is Foolijknefs with GOD, fo this War may be term'd a Peace wich God, how uneafy foevc. it may feem to Men 5 and of fuch :i Peace may our LORD be ftyl'd the Au- thor and Prince. Yet the Perfefti- on of this Peace cannot be attained 'til the Deftruftion and Diffolution of the Body. And 'tis hence that we may be allowed to wifh for Death: yet fo as courageoufly to fuftain and fufFer Life, for the Love of Him, who fuffer'd both Life and Death on our behalf, and who in the Apoftles Phrafe, is able to do for us abundantly above what we can ask, or think,.
■^ We (hould ftrive to bring ourfelves to fuch a Temper, as not to be trou- bled at any Occurrence, but to take eve- ry Event for the beft. I apprehend this to be a necellary Drty, and the negleft of it to be properly a Sin. For the reafon why we term any thinj fin-
ful
Monj. Pa s c A ls Thoughts. 26 j
ful is taken from its repugnancy to the Will of God. If then, the very eflcnce of Sin confifts in cheriflning a Will, which we know to be contrary to that of 00 D, it feems clear tome, that when He is pleas'd to difcover His Will to us by Events, we are juftly re- " puted Sinners, if we conform not our- felves by a ready Compliance and Sub- miffion.
■^ When Truth is defer ted and per- fecuted, this feems to be the Time that the fervice which we yield to God in its Defence is peculiarly acceptable. He permits us to judge of Grace by the Comparifons of Nature. And as a Prince dethroned by his own Subjefts retains a moft tender AfFeftion for thofe who continue faithful to him in the Publick Revolt 5 fo we may prefume to con- ceive, that God will ever regard thofe with a peculiar Goodnefs who maintain the Purity of Religion, when it is, on all fides, attacked or opprefs*d. But here's the difference between the Kings of the Earth, and the King of Kings 5 that the Princes of this World do not make their Subjects loyal, but find them fo : whereas God never finds Men other- wife
268 Monf PascalV Thoughts.
wife than Difloyal and Unfaithful, with- out the Succours of His Grace, and is therefore Himfelf the Author of all their Conftancy and Truth. So that while Temporal Monarchs are wont to own an Obligation to thofe who perfift refolutely in their Allegiance and Duty 5 thofe, on the contrary, who perfevere in the Service of God, are under infinite Obligations to Him, for the very power of their Perfeverance.
"^ Not the moft rigorous Aufterities of Body, nor the moft profound Exer- cifes of Mind, are able to fupport the Pains and Grievances of both^ but only, the Good Affeftions of the Heart and Spirit. For, in fhort, the two great Inftruments of Sanftification are Pains and Pleafures. St. Paul informs us , that all thofe who vpHI live Godly in the Lord JESVS CHRIST, muft fuffer Per- fecution. Now this ought to comfort as many as feel thefe Difquiets and en- counter thefe Difficulties in a courfe of Holy Living: becaufe being affured, that the Path to Heaven, which they feek, is full of them, they have reafon to rejoice at their finding fo many Marks of the true way. So that thefe
Pain$
Uon[. P A s C A l' J' Thoughts. 2 6p
Pains arc not without their Pleafures, by which alone they can be balanced or counrervail'd. For as thofe who for- iake God to return to the World, do it becaufe they find more complacency in Earthly Delights, than in the Satif- faftion of being united to the Divine Nature 5 and becaufe this fatal Charm drawing them after it as its Captives, obliges them to relinquiOi their firft Love, and renders them, as T^ertulUan fpeaks, the Penitents of the Devil -^ in like manner, there would be none found who ITiould abandon the Enjoyments of the World, to embrace the Crofs of JESVS CHRIST, did they not feel a more real Sweetnefs, in Contempt, in Poverty, in Nakednefs, and in the Scorn and Rejeftion of Men, than all the De- licacies and Pleafures of Sin. And there- fore, as the fame Father obferves, we injure the Chrijiian Life, if we ffippofe it to be a Life of Sadn^fs and Sorrow, Be- caufe we never quit our Engagements to Any one Vleafnre, without being invited and bribed by a greater, Pray without ceafingi^ (fays St. Paul.) in every thing give thanl^s : rejoice evermore. It is the Joy of finding God which is the Spring
of
0.1 o Monf. PascalV Thoughts.
of our Sorrow for having forfaken Him, and of our whole Change, in Life and Adion. He that has found a Treafure in the Field (according to the Parable of our LORD J is fo tranfported as to go and jdl all that he has^ and buy that Field. Worldly Men have their (hare of Sorrow^ but then they are utterly- excluded from true Joy, that which the World can neither give nor take away. On the other hand, the Saints in Hea- ven poflefs their Joy without forrowing. And Good Men on Earth partake of the fame Joy, not without a mixture and allay of Sorrow, for having fol- lowed other Joys, and for fear of lofing the former in the latter, which incef^ fantly folicite and engage their Affeftions. We fhould therefore with unintermitted pains and care endeavour to preferve this Sorrow ever frelh and lively in our Breads, as that alone which can fecure and moderate our Joy^ and as oft as we find ourfelves carried too far towards the one, to fway and incline ourfelves towards the other 5 that we may main- tain the Balance and keep ourfelves up- right. It is agreeable to the Advice of Scripture, that we fhould remember our
Re-
Monf PascalV Thoughts. 271
Rejoicings in the Days of Affliftion , and our Aftliftions in the Days of Re- joicing 5 'til the Promife which our LORD has given us of making His Joy perfeft in us, be happily accomplifti'd. In the mean while let us not fuffer our felves to be fwallow'd up of overmuch Sorrow, nor imagine that Piety confifts in Bitternefs without Confolation. True Piety, which receives not its Comple- tion but in Heaven, is yet fo full of Satisfaftion and Delight, as to over- flow its Beginning, its Progrefs, and its Crown. It is a Light fo refplendent as to dart fome Rays of Brightnefs thro' its whole Compafs and Sphere. If, in its Rife efpecially, it be fhaded with fome intermixture of Grief, this pro- ceeds from the Perfons not from the Virtue, and muft be look'd on, not as the Firftfruits of that riety which is now forming in us, but as the Reliques of that Impiety which is not yet de- ftroy'd. Could we root out the Impi- ety, the Joy would fiouridi and thrive. Let us therefore afcribe the Origine of our (Iidnefs not to Religion, but to our- feivcs 5 and let us feek our Comfort in our own Correftion.
* What
272 Monf. Pascal'j^ Thoughts.
* What is paft ought to give us no uneafinefs, except that of Repentance for our Faults. And what is to come ought much lefs to affedt us 5 becaufe, with regard to us and our Concerns, it is not, and perhaps will never be. The Prefent is the only Time which is pro- perly ours 5 and this we ought to ufe in Conformity to the Will of Him that gives it. Here, therefore, our Thoughts and Studies (hould principally be enga- ged.. Yet the World is generally of fo reftlefs a Difpofition, that Men fcarce ever fix upon the Prefent, nor think of the Minutes which they are now li- ving, but of thofe which they are to live. Thus we are always in the Dif- pofition of Life, but never in the Aft. Our LORD has caution'd us, that our Forecaft (hould not extend beyond the Compafs of a Day. Thefe are the Li- mits which we ought to obferve, as for the fake of our Spiritual Welfare, fo even for that of our Natural Quiet and Repofe.
* The Reformation of ourfelves is often more effeftually affifted by the Sight of Evil, than by the Example of Good. The Art of profiting by Evil
muft
Monf PascalV I'lmights. 2^3
muft be of admirable life, becaufe the Occafions of it are fo frequent and nu- merous: whereas the Subjeds of Vir- tuous Imitation are lo few in number, and do fo rarely occur.
^ In the thirteenth Chapter of St. Mark, our LORD difcourfcs at large to His Difciplcs about His Second Coming. And , as vhatever happens to the Church, happens likewife in fome man- ner and proportion to every Chriftian, fo is it certain, that this whole Chap- ter defcribes as well the (late of each regenerated Perfon, and the deftruftion of the Old Man in him, as the ftc^te of the Univerfe which (hall be deftroy'd to give way to the new Heavens and new Earth, according to the Word of Scripture. The Predidion concerning the Ruine of the Temple when forfaken by God, (which is the Figure of the re- jefted and reprobate Body of Sin, dwel- ling in every one of us,) and the Expref- (]on of ^ot leaving one Stone upon ano^ ther^ teach us, that we ought to le^ve no AfFfdion of the Old Man unmorti- fied or unremoved. And thofe Wars and Tumults, thofe Contentions, Civil and Doraeftic, are fo lively a reprefen-
T tation
a 74 Monf. P a s c a lV Thoughts.
tation of the inward Troubles which Men feel at their Converfion, that no Colours could have painted them to more Advantage.
^ T H E Holy Spirit refides invifibly in the Remains of thofe who are De- parted in the Grace of Gop, 'til He fliail appear vifibly in them at the Re- furredion. And 'tis hence that the Re- liques of the Saints become worthy of Regard: For God will never leave or for lake thofe that are truly His^ not even in the Grave 5 where their Bodies, Hvhich are dead to the Eyes of Men, do now more properly live in the Sight of God J being delivered frorn that Sin which ever dwelt in them during this Life as to the Root, tho' not ever as to the Fruits and Effefts. And this Root of Bitternefs which is infeparable from their Bodies before their Deceafe, make^ thofe Bodies fo long incapable of Ho- nour ^ as being 'til then more Worthy of Hatred and Reproach. Death alone can entirely fupprefs that Unhappy Root, and is, upon this Confideration to be chofen rather than Life.
"^ At the final Judgment, the Eleft
fliail Uq Ignorant of theiic own Virtues,
^ and
MonJ] Pa s C A is Thoughts. 275
and the Reprobate of their own Crimes. Both (hall join in that part ot the An- fwer, LORD^ vphen favp rve thee an hun*
^ -jESVS CHRIST refufed the Te- ftimony not only of Evil Spirits, but even of fuch Men as had not a lawful Calling and exprefsCommifrion for that purpofe^ being latisfied with the witnefs of God and of St. Jo/m Baptifi,
* When I have been going to fet down my Thought, it has fometimes efcaped me in the very writing. But this Accident, reminding me of my Weaknefs, which I am continually in- clined to forget, is a Leffon as inftru- ftive to me as the Loft Thought could have proved ; becaufe the whole Aim of my Study is to difcover my own Feeblenefs, and Vanity, and Nothing.
^ MONTAIGN is a Writer moft grofsly faulty. He abounds in levv'd and indecent Expreffions. Let this pa fs for nothing. But then his Thoughts on Self-Murther and on Death, are fuch as we cannot read without Horrour. He infinuates an Idle Indifference as to the Affair of our Salvation, without Care of IVepentatice, and yet without Fear of
T 9 Dan-
<i 7 ^ ^^^^^j • P A S C A L V Thoughts.
Danger. Indeed his Work not being compofed on a Dclign purely Religious, he was not obliged to give Men exprefs Admonirions to Piety 5 but he was in- difpenfably obliged not to difcouragc them from it. Were we able to apo- logize for his libertine thoughts on all other Subjefts, yet 'twould be impof- (ible to ailedge any fort of Excufe for his Pagan Retleftions upon Death. For a Man muft have utterly abandoned all
-Goodnefs, if he defire not at leaft to dye like a Chriftiai. : and yet a Death of Indolence and Inconfideration is the wi(h that runs thro' Montaigns whole Performance.
^ That which deceives us in our
, Comparifons between the Examples of the Antient Cliurch, and the Praftice of the Modern, is, that we are wont, for the raoft part , to conlider Athanafius^ Terefa, and other Holy Perfons, as they are now crowned with Glory. At pre- fent indeed, when time has cleared up the Event, their Condition is fuch as we defcribe it in our Mind. But when that Great Saint was perfecuted, it was a meer Man who bore the Name of Athanafii^i, and v/hen that Pious Vk-
gin
Mo/tf. Pascal's Thoughts. 277
gin pray'd, (he difFer'd not from the Religious Silkrs of her Order. Elias was a Mcw of like Pajjions as we are^ fays St. Jaf?/es 5 to wean us trom that falfe Idea v/hich prompts us to excule our- felves from the Patterns of Holy Men, as difpropordon'd to our Eftate and De- gree. They were Saints, (we cry) and not Men of our imperfeft Charader, and unexalted Virtue !
■^ In dealing with thofe who have at prefent an Averfion to Religion, we ought to begin with (hewing them, that it is by no means contrary to Reafon^ in the next place we (hould convince them that it is Great and Venerable, and inf|)ire them with Reverence to- wards it : after this, we fhould defcribe it as highly charming and lovely 3 to engage their Wifties for its Truth: and then we may proceed to demonftrate by irrefragable Proofs that is true 5 we may evince its Antiquity and Holineft from its awful Majefly and fublime Eleva- tion 5 and laftly may make it appear to be truly Amiable, in that it promifeth our only Good and Happinefs.
■^ We (hall fometimcs find one fin- gle Expreffion of David or of Mofesy
T 3 (as
278 Mof/f Pascal^ Ihottghts.
(asforinfbnce, thatof the latter, GOD will circnwcife the Foreskin of your Hearts,) which iliall be fufficient to fettle their Character, and to manifeft the Spirit by which they wrot. Sup- pofing all their other Difcourfes to be ambiguous, and to leave a Doubt whe- ther they fpake by the meafures of Phi- lolbphy, orby thofeof Infpiration, one Word of this kind is fufficient to deter- mine all the reft. Here the Cloud muft vanilh, tho' All ftiould have feem'd ob- fcure before.
^ Should a Man happen to err in fuppofing the Chriftian Religion to be true, he could be no Lofer by the Miftake. But how irrecoverable is his Lofs, how inexpreflible his Danger, wiio ftiould err in fuppofing it to be falfe!
■^ The moft eafy Rules of living with refpcft to the World are the moft difficult with refpeft to GoD^ and fo vice verfa. The Duties of Religion are the greateft Pains of a Life which is merely Secular, and the greateft Plea- fures of a Life which is Holy and Di- vine. Nothing is fo natural and agree- able whilft we live in conformity to
the
Monj. Pascals Thoughts. o,j^
the World, as to be poflefs'd of high Dignities andample Revenues: nothing is fo laborious and difficult, while we live according to the Will of God, as to poiiefs thefe Advantages, without an irregular Taft, and unwarrantable Satif- faftion.
The Old Teftament exhibits to us the Figures of our Future Happinefs^ the New prefcribes to us the Means of attaining it. The Figures wete thofe of Pleafure and Joy 5 the Means are thofe of Sadnefs and Repentance. And yet under the former, the Vafchd Lamb was eaten with hitter Herbs, (cum ama- ritudinibus,) to teach US, that there is no arriving at true Joy, but by Holy Sorrow.
■^ The word Galilee happening to be thrown out by the JewijJ) Rabble be- fore Pilate^ in their Cry againft our LORD, occafion d the fending Him to Herod: in which the Myftery of His being judged by Jews and Ge/ytiles, re- ceived its Completion. Thus a meer Accident, iri appearance, procured the Completion of the Prophecy.
"^ Two Perfons coming from Con- feffion, One of them told me that he
T 4 was
28.0 Monf ?ASCAVsl^hOHghtS.
was full of Joy and Satisfaftion ^ the other that he was full of Trouble and Fear. Upon which I remember myfelf to have pafs'd this Reflexion, that thefe two Men put together would make one Good one 5 and that each was fo far defeftive, in that he had not the Sen- timents of the other.
^ We could not but feel a very pe- cuHar Pleafure in being tofs'd by a Tem- peft, while the Veffel was infallibly fe- cured from finking. Such a Veflel is the Church : fuch Tempefts are its Perfecu- tions.
^ As the two great Sources of all Sin are Pride and Negligence 5 fo God has been pleas'd to difclofe two of His At- tributes for their Cure, His Mercy, and His Juftice. The Office and Effeft of His Juftice, is to abafe and mortifie our Pride 5 and the Office and EfFed of His Mercy, is to prevail on our Negligence, and excite us to Good Works. The Goodnefs of QOD leadeth to Repentance, And, let tis repent ((ay the Ninivites^) and fee if He mil not have Mercy on us. Thus the Coniideration of the Divine Mercy is fo far from beins; an encourage- ment to Sloth and Remiilhefs, that it is
the
Monf. P A s c A lV Thoughts^ 281
the greateft Spur ta Indufty and Aftion : and iiiltead of faying, " if our God '' were not a Mercitul God we ought " to bend our utmoft Endeavours to- '' wards the fulfilling His Commands, it is rational to fay, " becaufe we ferve '^ a God of Mercy and Pity, therefore " we ought to labour with all our " Strength to yield Him an acceptable " Service.
^ The Hiftory of the Church ought emphatically to be ftyl'd tke Hijiorj of Truth.
^ All that is in the World, is the Ltifl of the Flefj, the Luft of the Ejies^ or the Pride of Life : libido fenticndi^ li- hidojciendij libido domitiandi, Mifera- ble is that accurfed Larth which thefe three Rivers of Fire do not refrefh but burn ! Happy thofe who remain upon thefe Rivers in immoveable Safety, with- out being overwhelmed, or carried away with the Stream 5 not ftanding eredt, but fitting on a fure and humble Seat, whence they rife not 'til the Day-fpring from on high ^ when, having relted in Peace they ftretch forth their hands to Him who will lift them up, and caufe them to ftand upright in the Porches
of
8 2 Monf Pa s C A lV thoughts.
of the Heavenly Jemfakm^ where they ftiall be for ever fecure from the Af- faults of Pride ! And yet are thefe Hap- py Saints at prefent in Tears : not to fee all thefe periftiable things vaniQiing and paffing away 5 but at the remem- brance of their dear Country the Jeru- fdem which is above, after which they figh inceflantly, while the days of their Pilgrimage are prolonged.
■^ A Miracle, fays the Sceptic, would confirm my wavering Belief. Men talk after this manner about things at a di- ftance. But thofe Reafons, which be- ing view*d afar off feem ttie Boundaries of our Sight, do yet ceafe to bound it, upon our approach. We difcover ftill a new Scene beyond: and no Prof- peS: can flop the endlefs aftivity of our Spirit. There is no General Rule (we cry,) without an Exception 3 and no Truth fo bright and folid, as not to have in feme part, the difadvantage of a flaw. If Principles be not abfo- lutely Univerfal, we have fufBcient pre- tence to apply the Exception to the Cafe before us 5 and by this means we evade all the force of Convi&ion.
Monf. PascalV Thonghts. 283
*^ CHARiTYis no Figurative Precept. Tofaythat jf£rj5 CHRIST] who came to take away the Figure, and to eftablifti the Truth, came to introduce a Figurative Charity, and to remove the true and real, which was before in pof- feflion, is a Doftrine not to be enter- tained or endur'd.
■^ The Hearf has its Arguments and Motives, with which the Reafon is not acquainted. We feel this in a thoufand Inftances. It is the Heart and not the Reafon, which has properly the per- ception of God: GOD, fcnfihh to the Heart, is the moft compendious defcrip- tion of true and perfeS: Faith.
"^ iNthetimeofAffliftion, the Know- ledge of External things will never com- fort us, under the ignorance of Mora- lity: But the Knowledge of Morality will always comfort us, under the Ig- norance of External things.
* The Nature of Man is fo framed that not only by often hearing himfelf caird a Fool, he believes it 5 but by often caUing himfelf a Fool, he enters into the fame Opinion. Every Perlbn holds an inward and fecret Converfati- on with his own Bread , and fuch as
ic
084 Mo^f. Pascals Thoughts.
it highly concerns him well to regulate, becaufe even in this Senfe, Evil Commu- nications cor r up Good. Manners. To ftudy Silence, as much as poffible, and to converfe with God alone, is the true Art of Perfuafibn, in refpeft of our- felves.
■^ Where's the difference between a Soldier and a Carthufian^ as to the Point of Obedience ? They are equally under Duty , and engaged in Labours equally painful and grievous. But then the Soldier all along hopes to be his own Mafter ^ and tho' he never com- palTes his Aim, (becaufe Captains, and even Princes, are always flavifti and de- pending^) yet he ftill wifheth for Liber- ty, and ufeth his whole Endeavour to attain it. Whereas the Carthufian^ on the contrary, makes a folemn Vow ne- ver to be at his own Difpofal and Di- reftion. Theneceility of Perpetual Ser- vitude is the fame in both Perfons: only, the one ever defires, what the o- ther has for ever renounced.
"^ Our own W.Ul, tho' it lliould obtain its brgeP: -NiSh , would al- ways keep us in anc?finefs. But rhe very Inftant that we abandon our own
Will,
Monf. PascalV T^hoHghts. 285
Will, we grow eafy. We can never be fatisfied with it, nor ever diliatished without it.
"^ Tis veryunjuft that Perfons (hould build fo much on our Familiarity, tho' they do it with real Inclination and De- light. We deceive all thofe whom we encourage in fuch a Dependence. Be- caufe, we are not, at laft, the Perfons they iuppofe, and can by no means be able to latisfie their Expeftations. Do not we ftand on the brink of the Grave? and muft not the Objeft of which they are fo much enamourd, be loft and buried with us ? As it would not ceafe to be criminal in us to propagate a fair fity, tho- we might recommend it with Eloquence, and others embrace it with Pleafure^ fo are we in the like degree blameable, if we labour to charm Mens Affections, and to draw them into an un- due Confidence and Reliance. We ought to caution Perfons, whom we find dif- pofed to credit a Fiftion 5 whatever Ad- vantage we might reap by their Mirtake. In the fame manner ought we to warn thofe who are courting our Favour, a- gainft engaging themfelves in fo vain a Patronage and Protedion. Becaufe their
whole
2^6 Monf PascalV Thoughts.
whole Life ought really to be fpent either in feekingGoD, oria ftudying to pleafe Him.
* To truft in Forms and Ceremonies, isSuperftition^ but not to comply with them is Pride.
* All other Sedts and Religions in the World are left to the Guidance of meer Natural Reafon. Chrifiians alone are obliged not to take their Rules of afting from themfelves, but to gain the Knowledge of thofe, which were de- livered by JESVS CHRIST to His Church , to be tranfmitted to them. There are certain Perfons who are ag- grieved at this Reftraint. They defire to have the Liberty of following their own Imaginations, like the reft of the World. Tis in vain that we cry to them, as the Prophets to the Antient Jews, " Enter into the Congregation 5 " inform yourfelves of the Laws of your " Fathers, and follow their Steps. They are ready to anfwer ns as the fame Jews^ vpe will not go '^ but n>e will certain- ly do according to the Thoughts ofonr own Hearty like the Nations round about us.
"^ Theke are three means of belie- ving, by infpiration, by Reafon, and
Monf. Pa sc a l V Thoughts. 287
by Cuftom. Chriftianity which is the only rational Inftitution, does yet ad* mit none for its Sons who do not be- lieve by Infpiration. Nor does it injure Reafon or Cuftom, or debarr them of their proper force: on the contrary, it direds us to open our Mind by the Proofs of the former, and to confirm our Mind by the Authority of the lat- ter. But, then, it chiefly engages us, to offer ourfelves, with all Humility, to the Succours of Infpired Grace, which alone can produce the true and falutary EfFeft : Ne evacuetur crux Chrijiu
* A Man never does Evil with fo much Complacency, fo full Purpofe and Refolution, as vvhen he does it upon a miftaken Principle of Confcience.
"^ The ')evps^ who were caird to fubdue Nations and Princes, were them- selves the Captives and Slaves of Sin» Chriftians^ whofe Vocation was, to be Servants and Subjects, are, in the E- vent, the only Freemen, and the only Sons.
^ Shall we call it Courage in a Dy- ing Man, that he dares underhis Weak- nefs and Agony, affront an Omnipotent ^nd Eternal God^
■■■■'•• ^ ■■ • *\
,88 Monf. PascalV thoughts.
■^ I would never difpute the Credit of a Hiftory, after the Author had feaFd it with liis own blood.
"^ Thu^ke is a Virtuous Fear, which is the Effect of Faith 5 and there is a Viiious Fear, which is the Produft of Doubt The fomerr leads to Hope 5 as relying on God in whom we believe : the latter inclines to Dcfpair, as not re- lyii g on God, in whom we do not believe. Pcrfons of the one Charafter fear to lofe God; Perfons of the other Character fear to find dim.
* SOLOMON and Job jodgd the beft and fpake the trueft of Hu- man Mifery^ the former the moft Hap- py, the latter the moft unfortunate of M^Mikind: the one acquainted by lorg Experience with the Vanity of Pleafure, the other with the Reality of Afflidion and Pain.
"^ God does not exaft from us that we (hould blindly fubmit our Faith to Him without all Reafon, nor intends to awe and controll us by mere Force. Yet He thinks not Himfelf obliged to ren- der us a Reafon of All things. And to reconcile thefe feeming Contrarieties, He }S pleas'd clearly to difcover to us the
Diviuc
.fX.^
Monf Pascal'jt Thoughts, aSp
Divine Marks of His own Nature, and to procure Himfelf Authority by fuch Wonders and Evidences, as v^^e are not able to relift: after vi^hich He requires that we fhould, in all other Cafes, be- lieve without delay, whatever He pro-^ pofes to us as true, when we find no other reafon to rejedl it, but becaufe we are, ofourfelveS, unable to difcernw^he- ther it be true or no.
^ The whole World may be divi- ded into thefe three Ranks and Orders of Men 5 thofewhOj havingfound God^ refign themfelves up to His Service ; thofe who, having not yet found Hiffi, do indefatigably fearch aft^r Him 5 and laftly, thole who have neither found Him, nor are inclined to feek Him^ The firft are Happy and Wife: the third are Unhappy and Fools: the fe- cond muft be own'd to be Wife, as they own themfelves to be Unhappy.
■^ Reason proceeds fo flowly, and iipon fo many Maxims and Views, which it muft always keep prefcnt be- fore it, that, every Moment, it either" ftumbles, or goes aftray, for want of fee- ing all tnirigs at once. The ,Cafe iS quite othefwife with Senfe. Tbls^ as it
li RQis
2-9 o Monf. P A s C A L V Thoughts.
adts in an in Rant, fo it is always pre- pared for Aftion. When our Reafoii, therefore, has brought us acquainted with the Truth, we Ihould endeavour to imprint our Faith on the inward fenfe of our Heart, without which it will be ever wavering and uncertain. 'J') It belongs equally to the Perfeftion of Almighty God, that He be infinite- ly juft, and infinitely merciful. Yet His Ju(Hce and Severity towards the Wick- ed, is ftill lefs amazing, than His Mercy and .Goodnefs towards the Eleft.
Moral Tlioughlts.
-)t sr-f ;^'!oo''l btm v'r;;,fln}i • -
IJT No wL E^Qfe, has two:,ExtremitieS| V which. meU and toucil em:h other* Tiie firft of them is pure Natural, Igno- rance, fuch, as attends every .-M^ii at his Birth. The other is the Perfeaion at- tain d by great SquIs, who:. having run thrb' theCirele: pf All that Mankind can know, find^at length that theV' know nothing, and are. contented to. return to
that
Mo^yf. PascalV Thoughts. 20 i
that Ignorance from which they fet out. Ignorance that thus knows itfelf, is a Wife and Learned Ignorance. Thofe Perfons who lie between thefe Extremi- ties, who have got beyond Natural Ig- norance, but cannot arrive at that Ig- norance which is the effect of Wifedortl, have a tinfture of Science which fwells them with Vanity and Sufficiency. Thefe are the Men that trouble the World ^ and that make the falfeft Judgments of all things in it. The Vulgar and the truly Knowing, compofe the ordinary- Train of Men : thofe of the middle Cha- rafter defpife All, and, in return, are defpifed by All
"^ T H E Multitude have a profefs'd Veneration for- Perfons of Birth and Quality. The half-learned as profeffed- ly contemn them 5 alledging that the Advantage of a Noble Birth is the Me- rit of Fortune, and not of the Man. The truly Learned, refpeft and honour them 5 not upon the Motives of the Vulgar, but upon a higher View. Per- fons of much Zeal and little Knowledge do again defpife them 5 as judging, not by either of thefe Confiderations, but by the Maxims of Pveligion. But Men
II 2 of
2^2 Mor?f. PascalV Thoughts. 1
of an advanced and finifh'd Piety, are ftill wont to treat them with efteem and Reverence, upon a fuperior Princi- ple, and a larger degree of Illuminati- on. Thus there is a fucceffion of Opi- nions, for, or againft, according to the different meafures and proportions of Knowledge and Light.
•^ The Soul loves the Hand: and the Hand, if endued with Will and Choice ought to love itfelf in the fame propor- tion in which it is loved by the SouL All Love beyond this Standard, would be partial and unjuft.
■^ Sji^ adh^eret Domino uvus Spirit us e!i. A Chrifiian loves himfelf as a Mem- ber of that Body of which JESVS CHRIST is the Head: and he loves JESVS CHRIST, as the Head of that Body of which he is himfelf a Member. Both thefe Motions center and confpire in the fame Affeftion. If the Feet or the Hands were endued with a fepa- rate Will, they could never preferve their Natural Order and Employment, otherwife than by fubmitting this Pri- vate Will to that general and fuperior I Will, which has the Government of the whole Body. Without fuch a Re-
fignation ,
Monf
Pascal's Thoughts. 293
fignation, they would have a liberty only of confufion and Rnine: where- as in ferving the Good of the Body, they moft effedtually confult their own.
■^ Concupiscence and Violence are the Sources of all our Anions, merely Human. From the former arife thofc which are voluntary 5 and thofe vvhich are involuntary from the latter.
■^ Whence comes it to pafs, that we have fo much Patience with thofe who are maim'd in Body, and fo little with thofe who are defeftive in Mind? It is, becaufe the Cripple acknowledges that we have the ufe of our Legs^ whereas the Fool obftinately maintains that ive are the Perfons who halt in Underftanding. Without this diiference in the Cafe, neither Objeft would move our Refentment, but both our Com- paffion.
^ £P/Cr£TZJ5propofes a Qncftion of the like nature; why we (hould not be touched when a Man tells us, without any ground, that we have the Head- Ach, and yet (hould fly into a Paflion whenVearetaxd (perhaps ialfly,) with ufing a weak Argument, or making a wrong Choice. Now the reafon is cei'-
U 5 tainly
Q^4 Monf. Pascal^ Thoughts.
tainly this: becaufe we are well affured that we have not the Head-Ach, (or sre not Lame ;) but we are by no meansf ib well aflbred of the reftkude of our Judgment or Will. For having, in the latter Cafe, no Evidence but that We behold the thing before us, with our whole Light, when Another, with as fall a Light, fees the direfl: contrary, this ftartles and confounds us : efpecial- ly when we hear the Generality of Men exploding our Miftake^ for then we muft prefer our own Parts to thofe of fo many thoufands, who join in the Cenfure^ which is a Point not to be compafs'd without the utmoft difficulty and reluftance. But Men can never thus contradid each other, in the reports of their outward Senfes.
^ The Vulgar have many Good No- tions 3 as for inftance, that Hunting and Diverfion are preferable to the Study of Poetry. This the half-learned expofe as ridiculous, and triumph over the Vul- gar, upon the Occafion. Yet in regard to fome other Notions, as that 'tis ne- ceffary Men ftiould be diftinguifh'd by External Circumftances, as Birth, For- tune and the like, the Vulgar, andthefe
Pre-
Monf. Pa S C A L V Thoughts. 2 c;? 5
Pretenders to Learning, concur in their Cenfure. Becaufe this Diftindion, for inftance, tho'> founded upon good Rea- fon, yet is not founded upon Reafons which they are capable of penetrating^ and therefore is condemned as unjult, while confident with the moft perfeft Juftice.
"^ Tis a great Advantage of Quality, that a Man at eighteen, or twenty, (hall be allow 'd the fame Efteem and Defe- rence, which Another purchafeth by his Merit at fifty. Here are thirty years gain d at a ftroke.
"^ There are a fort of Men, who, to demonftrate the great Injuftice of our Difregard, never fail to urge Precedents of fuch and fuch Great l^erfons who prize them after an extraordinary man- ner. The Anfwer I would give to this Argument, is 5 do but produce the Merit which gain'd you the Efteem of thefe Admirers, and 1 am ready to add my- felf to the number.
■^ The Defigns which v/e have moft at heart are very often groundlefs and impertinent. As for Inftance, our con- cealing the narrownefs of our Fortune. This Policy is a mere Nothing, which
II 4 Qiir
2^6 Monf. PascalV Thoughts,
our Imagination fwells to a Mountain. Another turn of Imagination would make us as free to difcover our Circum- ftances, as we are now induftrious to difguize them.
■^ There are fome Vices which are Retainers to us, not innmediately, but by the Intervention of Others^ and which, like Branches, fall,ofcourfe, up- on our removing the Trunk.
* Reason, when 'tis on the fide of Ill-Nature, difplays all its force and com- pafs, and gains a luftre from the Pride and Fiercenefs of the Paffion. Aufte- rity of Life and Manners, when it has proved unfaccefsful in the fearch of true Good, and lets us loofe again to follow Nature, grows violent, upon changing to the Extreme.
■^ To be capable of receiving Pleafure only from Sport, is but a mean preten- fion to Hrppinefs: Becaufe all Satisfa- ftion of this kind is external and foreign, and confequently dependent 5 and, there- fore, liable to be difturb'd by a thou- fand Accidents, which are the Sources of inevitable Trouble.
* The World is full of Good Max- ims : all the fault lies in the Application.
For
MonJ. PascalV T^h oughts. 297
For Example, that a Man ought to ex- pofe his Life for the fake of the Pub- lick, is an Univerfal and undoubted Principle: and, we fee, AH are ready to pradife it in the Caufe of their Coun- try^ but few in the Caufe of their Re- ligion.
■*" A Man does not pafs in the World to have any Knowledge of Poefy, or of the Mathematiques, unlefs he puts out the Sign of a Poet, or of a Mathemati- cian. But Perfons of true Senfe and Judgment are never for porting up their Perfeftions^ nor will they allow any difference between the Trade of a Poet and that of an Embroyderer, They de- iire not the title of ProfefTors^ but, will, upon Occafion, difcover the Abi- lity of Judges. You muft not prefume to guefs at their Talent. They are not for leading the Difcourfe, but are pre- pared to fall in with every Subjeft of the Company. You can never difcern in them any one Endowment rather than another, but by the neceffity of ufing it: and 'tis equally their Charafter, that you would not efteem them fine Speak- ers, while it was improper to play the Orator, and yet would allow them all
the
2^ 8 Monf. P A S C A L V Thoughts,
the Praifes of Eloquence, when Elo- quence was in Seafon. 'Tis therefore a falfe Commendation to extol a Man, at his firft entrance into Company, as Excellent in the Art of Verfe : and it's a bad Token, as well as a poor Com- pliment, never to apply to him, but when the Debate is about fome certain Lines in a Poet. We are made up of Wants, and love thofe only who can fill them. Such an One is an admirable Ma-- thematiciany they cry : but my Bufinefs is not to be done by Diagrams. Such an One is Majier of the Art of War : but I am refolv'd to keep the Peace with my Neighbours. The Man we wi(h for, muft be one of a General Charafter, of found Prudence, and fincere Probity, who can accommodate himfelf to all our Neceffities, and affift us in every Affair of Life.
* W H I L E we continue in Good Health, we can by no means apprehend how we fhould be able to bear the Severity of a Diftemper. Yet when we are Sick, we chearfully take whatever is prefcribed, and grow refolute upon our Misfortune. We then no longer covet thefe Opportunities of Walking and Di-
verfion
Monf. P A s C A Li' Thoughts. 2^^
verfion, which we enjoy 'd in Health, but which are incompatible with the Neceffities of our Difeafe. Nature ever fupplies us with a new fet of Paffions and Defires agreeable to our prefent Eftate. It is not our Nature, therefore, but our vain Fear, which troubles us, by joining to the Condition in which we are, the Paffions of that Condition in which we are not.
;^, Discourses of Humility afford matter of Prefumprion to the Proud, no lefs than of Submiffion to the Meek. A Dogmatift (hall conclude pofitively from the reafonings of a Sceptic. Few Perfons who talk of any Virtue, or Quality, are inwardly acquainted and affefted with it. We are full of doub- ling, deceit, and contradidion. We love to wear a Difguize, even within 5 and are affraid of being detefted by Ourfelves.
"^ 'T I s but a mean Charader of a Man, that he fays a great many fine things.
■^ SELF is mean and fcandalous: and therefore they who take no care to remove it, but content themfelves bare- ly with concealing it, are ftill the proper
Objects
§oo Morjf. Pascal^ Thoughts.
Objefts of our Hatred. By no means, fay you 5 for to carry it, as we do, fair- ly and obligingly to all the World, can never put us out of Mens Good AfFe- ftions. Your Reply would be reafon- able, if we hated nothing in Selfi befides the llneafinefs and Diftaft which it gives us. But if we hate it, becaufe it is un- juft, and becaufe it prefumes to be the Center of All Things, we (hall ever per- fift in hating it. Upon the whole mat- ter, &//has two very ill Qualities ^ it is unjuft in its own Nature, becaufe it defires to be fet up for the Univerfal Mark and Aim 5 and 'tis incommodious to others, becaufe it defigns to opprefs and enflave them : for Self is a com- mon Enemy, and afpires to be Abfolute Tyrant of the World. You take away its Inconvenience (by keeping it private,) but not its Injuftice: and therefore can- not render it amiable to thofe who hate it on the latter fcore. You can only make it agreeable to thofe who are likdwife Unjuft, in that it does not openly oppofe them: hutj/on will ftill be no lefs Unjuft, and muft be content to have no Friends, or Favourers, but thofe of your own Complexion.
-^ I
MonJ. P A S C A L V Thoughts. 501
^ I don't admire a Man who poflef- feth any one Virtue in its utmoft Perfe- ction, if he does not at the fame time poffefs the oppofite Virtue, in an equal Degree. This was the accomphfti'd Cliarafter of Epaminondas^ that He had the greateft Valour, in conjunftion with the grearefl: Humanity. To appear otherwifc, is not to rife, but fail. A Man never ihews true Greatnefs in be- ing fixu at one End of the Line: but he (hews it to Admiration, if he toucheth both Extremities at once, and fills and illuftrates all between. Perhaps the Soul may ftill refide in a fingle Point, and by fuch Afts as thefe may (hoot it- felf by a fudden glance, from one Boun- dary to the other. Yet this is enough to demonftrate the Agility of the Soul, if not its compafs and reach.
* Were our Condition really Hap- py, we (hould h^ve no occafign to divert ourfelves from refleftin!?; on it.
■^ When Ibega 1 my Srudies, I fpent a confiderable time in the purfuit of re- moter Knowledge; and the fmall num- ber of rijofe with whom I would con- verfe in this way difcouraged me from proceeding farther. When I afterwards
applied
^02 Mo?:f. Pascal'jt Thoughts.
applied my felf to ftudy Man, I difcover'd that thofe Abftracted Sciences are by no means the jxcper entertainments of his Nature, and that I had ftray'd farther from my proper Condition, by founding their Depths, than others by remaining ignorant of them 5 whofe Negleft I could therefore eafily forgive. I hoped at leaft to find more Companions in my new Enquiry 5 becaufe this was the pro- per Employment and Exercife of Man- kind* But I was again difappointed 5 and found, on the whole matter, that thofe few who ftudy Geometry , are ftill more than thofe who ftudy them- felves.
■^ When All moves equally, nothing feems to move : as in a Vefiel under Sail. When All run by confent into Vice, none appears to do fo. He that ftops firft, views, as from a fixt Point, the Extra- vagance which tranfpo^ts the reft.
■^ If we would reprove with Succefs, and effectually (hew Atiother that He's in the wrong, we ought to obferve which way he looks on the Objeft (be- caufe, that way, 'tis generally fuch as he apprehends it,) and to acknowledge that he is fo far in the rights He will
be'
Monf PascalV Thoughts. 303
be fatisfied with this Method, as intima- ting that he was not miftaken, but only wanted to have furvey'd the thing on all fides. The former Imputation is apt to work on our Shame and Refent- inent^ but the latter gives us no Di- fturbance. The reafon of which, p6C- fibly, may be, that the Underftanding, ^s well as the Senfe, can never be deceived in that part of a Thing which it a- ftually.has under its View.
^ A Man's Virtue is not to be mea- fur'd by fome extraordinary efforts and falkes, but by a conftant and uniform feries of Action.
^ The Great Ones and the Little Ones of the World have All the fame Accidents, the fame Paffions and Follies. But as the former are at the top of the Wheel, f-^ the latter are nearer its Cen- ter, and therefore lefs agitated by the common fvioiion and Revolution. ..yrW'E are for the moft part, more cafily periuaded by Reafons of our own finding out, than- by any which owe their origmaLto the Wit of Others, j?"^ 1 HO* a Man (hould have no Inte- reft to ferve, in what he reports, yet we muft notj abfolutdy, and in all Ca- fes,
304 Monf. PasCALV Thoughts.
fes, conclude hence that he fpeaks the Truth: Becaufe there are fome who lye for lying s fake*
■^ The Example of -4/e:c^«<ier's Con- tinence , has not made fo many Con- verts to Chaftity , as that of his Drun- - kenefs has to Intemperance. Men appre- hend no Shame in being lefsPerfedt than He :^ and judge it very excufable to be more defective. We are apt to think ourfelves much above the Corruptions of the Vulgar, when we fall into the Vices of thefe great and renowned Per- fons: not confidering that their Vices do really bring them down to the Vul- gar Level. We are proud of joining ourfelves to them, by the fame common Term which joins them to the Multi^^ tude. How lofty foever their Condi- tion may be, there is fome hold of othef about them, by which they ate linked to the reft of Mankind. They don't hang in the Air, or fubfift abfolutely fepa- rate from Human Society. If they are above us, 'tis becaufe their Head is higher 5 their Feet are always as low as ours. They all touch the fame Line, and tread the fame Ground 5 and in this refpeft are not fuperipr to usy nor
to
Monf. PasCalV Thoughts. 305
to Children, nor even to Beafts.
* Tis the Combat that pkafeth us, and not the Viftory. We love to fee Beafts fighting ^ but not the Conquerour feeding on the Vanqui(h'd. The only thing we wilh, is to behold the Iffue of the Day, and when that once appears, we are fatiated with the profpeft.
'Tis thus in our Diverfions: and 'tis thus in our Refearches of Knowledge. We are amuzed with the contending Opinions, but very little gratified with the decifive Truth. For Truth itlelf cea- feth to be agreeable , unlefs it fpring from the midft of Contention* The Cafe is the fame with our Paffions: the ftruggle of any two amongft them en- tertains us with Delight 5 but themafte- ry of either turns inro Savagenefs. We don't fcek the things themfelves (in re- fpecT: of any ObjeSs whatfoever,) but we feek the Change and Variety that is to be met with in purfning them. This Reafon difcovers itfelf on the Stage: where we alike condemn a continued Scene of Eafe and Softnefs, without Terror^ of extreme Mifery, without Hope^ or, of Brutal Love, without De- cency and Humanity.
X -^ We
306 Monf. Pa s c A lV Thoughts.
* We don't teach Men to be Honeft, while we teach them All befides: and yet they pretend to this more than to All. Thus they chiefly value them- ielves upon knowing that, which is the only thing they never learnt.
"^ What a fenfelefs Projcft 'twas in Montagne to give fuch a Pifture ot him- felf : and that, not by Chance, and a- gainft his ordinary Maxims, (as All Men have their Failings, ) but upon profefs*d Principles, and with his main Intention ! For, to fay fooHfti things thro' Accident, or Weakncfs, is a common Misibrtune^ but to fay them with full Defign, efpe- cially thofe of fo very g;rofs a Charafter, is infupportably abfurd.
^ Men of irregular Lives are wont to bbaft, that they exaftly follow Na- ture, and that thofe who walk by Rule and Order are the perfons who really ' deviate from Her; As Men in a Ship fancy thofe to move who ftand on the Shore, Both fides affirm the very fame of each other : and we muft be placed at feme one precife point, e'er we can judge between them. The diftance of the Vellel from the Haven is a clear decifi- pn of the latter Controverfy^ tut who j
can ■"
MoNJ, PascalV Thoughts. 507
can ever find the like Mark, to determine the former ?
■^ To lament the Cafe of the Unfor- tunate, is by no means a check upon our Natural Conciipifcence,^ which may ftill reign with full power, tho' it gives us leave to (hew this Exprellion of Huma- nity, and to acquire the Reputation of Pity and Tendernefs. Whence \/e are to infer, that fifch a Pveputation can be of no confiderable Value.
^ Would any have thought, that a Man who enjoy'd the Friendfhip of the Kings of Eh'glarrd and FoUnd, and the Queen of Swcdett, (houid at length have wanted a fafe Retreat, a flicker and 4fyhim in the World ?
* As Obj^fts have different Qisl'ties, fo has the Soul different Inclinations. Nothing prefents itfclf with the fame conftant face to the Affeftions: and the Affeftions apply themfelves to nothing, after the fame conftant manner. Hence it comes to pafs, that the fame thing which excites our Laughter, may upon the very next view, provoke our Tears.
"^ We arc of fo unhappy a Frame, that we can take pleafure in no Enjoy- ment, but upon Condition of being as
X 2 much
3o8 Monf. Pascal's Thoughts.
much difpleas*d, if any thing chance to render it lefs fuccefsful to us^ as a thou- £and Accidents may , and do , every hour. He that has found out the fe* cret of delighting himfelf in Good, without difturbing himfelf with the fear of the oppofite Evil, feems to have hit on the point of true Happinefs.
^ There are different Claffes and Orders of Men ^ as the Valiant, the Sparkifh, the Witty, and the Pious 5 y/ho ought refpeftively to keep within their own Sphere, and not to invade that of their Neighbours. Yet how often do we find them at variance 5 and fee the Souldier and the Beau idly bang- ing one another for the Maftery ? where- as they really belong to a different Em- pire. Their Fault is, that they don*t underftand themfelves, and therefore fet up for llniverfal Dominion. But no* thing can obtain fuch a Dominion : not even Force itfelf 3 which, while it ty- rannifeth over External Actions, has not the leaft Command over the Realms of Learning and Wit.
* FEROX gens null Am ejfe vitum mfi in armis pUat. Thefe NIen would have chofen Death rather than Peace: there
are
Monf. Pascal' J' Thoughts, 509
are others who would choofe Death ra- ther than War. Any Opinion which has taken fo deep, and fo natural, a Root, gains an eafy preference to Life itfelf.
"^ How difficult is it for me, to pro* pofe any matter to the Judgment of Another, without corrupting his Judg- ment by my manner of propofing it > I cannot intimate that it is eafy and agreeable, or that it is difficult and ob- fcure, but I (hall, very probably, impofe either a favourable, or finifter biafs on the Conceptions of my Friend. I ought to give no fuch intimation of my own Sentiments. For then he*ll pronounce of the thing as it really is, according as its prefent Condition, and thofe Cir- cumftances, which are not of my adding, (hall reprefent it. And yet perhaps my very Silence, in this Cafe, may have the fame ill efFeft: according to the turn and conftruQiion which my Friend fhall be in the humour to give it^ or, according to what he may gather from my Air and Look, or from the Tone of my Voice in propo(ing the Que(tion. So eafy is it to juflle Reafon out of its Natural Seat: or, rather, fo infirm
X 3 ^ and
510 Monf, PascalV 1' bought s.
and tottering a Seat has Nature given it.
■^ The Platomjis^ and even the Sto- ics^ while they believ'd that God alone was an Objed fo worthy as to juftifie our Love, did yet defire themfelves to be beloved and admired by Men. They had no manner of Senfe of their Natu- ral Corruption. Had they been really difpofed to the Love and Adoration of God, and felt the moft raviftiing Joy from fo Divine an Exercife, they might fairly have call'd themfelves as Good and Great as they had pleas'd. But if they found their Hearts under an ut- ter Averlion and Repugnancy to thefe Doiiie^':^ if they had no manner of In- clinacion bat to eftablifh themfelves in the Opinion of Men ^ and if their whole Perfedion confifted in being able wirhoiit force, to make others propofe a i-iaj^pinets in loving and eftceming th(.m ^ fucb a Pertedtion ought to beab- ho'rM. For this was their Cafe: they p^-iifcfsVl, in feme degree, ri^e Know- Icij-^e ^^fGoD, and yetcounecl o.ily the Lev- (/-'Men, They were defirous that ^'i»:a 'liouiu place their Hope and Con- fiJence in tJicni, and Ihouid make them
the
Monj. Pa s c A Ls Thoughts. 511
the fole Objefts of their Choice and Delight.
^ How wifely has it been ordaind, to diftinguifti Men rather by the Exteri- or Shew, than by the Interior Endow- ments ! Here's another Perfon and 4 difputing the Way. Who (hall have the preference in this Cafe? Why, the Better Man of the two. But I am as .Good a Man as he: fo that if no Ex- pedient be found, he muft beat me, oif I muft beat him. Well 5 but all this while, he has four Footmen at his Back, and I have but one. This is a Vifible Advantage: we need only tell Nofes, to difcover it. Tis my part therefore to yield 5 and I am a Blockhead if I con- tefl: the Point. See here an eafy Method of Peace, the great Safegard and Su-^ preme Happinefs of this World !
■^ Time puts the fureft End to Trou- bles and Complaints. Becaufe the World continually changeth, and Perfons and Things become indifferent. Neither the Aggriever, nor the Parry aggrieved, are long in the fameCircumOances. 'Tis as if we fhould have perfonally affront- ed and exafperated thofe of a certain Nation, and ihould be able to vifit
X 4 that
5 1 2 Monf. PascalV thoughts.
that Nation again, two Generations hence. We (hould find the fame French^ (for inftance,) but not the fame Men.
■^ 'Tis infallibly certain, that the Soul is either Mortal, or Immortal. This fcught to make an entire Change in Morality. And yet fo fatal was the Blindnefs of the Philofophers, that they framed their whole Moral Syftem, with- out the leaft dependence on fuch an En- quiry.
•^ The laft Aft of Life is always Bloody and Tragical 5 how pleafantly foever the Comedy may have run thro* all the reft. A little Earth, caft upon our Cold Head, forever determines our Hopes, and our Condition.
XXX. thoughts
Monf. P A s C A lV Thoughts. 5 1 3
XXX.
Thoughts upon Death: Being an ExtraB from a Letter of M\ PafcalV, occafiond by the Death of his Father.
WH E N we af e under Affliftion and Trouble, for the Death of a Perfon who was dear to us, or for any Misfortune which we are capable of fufFering, we ought not to feek our Confolation in ourfelves, or in others, or in any part of the Creation, but in God alone. And the Reafon feems to be evident: in as much as no created Being is the firft Caufe and Mover of thofe Accidents which the World calls Evil. Since, therefore, they are all to be referred to God as their real Author, and Sovereign Difpofer , 'tis vifibly our Duty, to repair to this Original Source, and to exped thence the only methods of folid Comfort. If we ob- ftrve thefe Direftions ^ if we look on the Death, for inftance, which we are lamenting , not as the effeft of mere
Chance,
Monj. Pascal s Thoughts.
Chance, nor as a fatal Neceffity of Na- ture, nor as the Sport of thofe Elements and Particles which conftitute our Frame, (for God never abandons his Servants to fo capricious Events,) but as the in- difpenfable and inevitable, the moft ho- ly, andmoft Juft, effefl: of a Providenti- al Decree, now executed in its time 5 if we confider that whatever has now happen d, was, from Everlafting, prefent to God, and pre-ordain d by His Wife- dom : if, 1 fay, by a noble Tranfport of Divine Grace, we furvey the Ac- cident which is before us, not in itfelf, and abftradcdly from its Author, but out of itfelf, and in its Supreme Author's Will, as it's true Caufe, \vith refpect both to the matter and the manner 5 we (hall adore in humble Silence^ His unfearchable Judgments, His impenetra- ble Secrets^ we (hall reverence the Holi- nefs of His Decrees, we fhall blefs the Guidanceof His Providence^ and, uni- ting our Will to the Will of God Him- felf, we fhaH choofc with Him, in Him, and for Him, the very fame Events which He, in us, and for us, hais cho- fen from all Eternity*
THeB]&J
Monf. P A s c A IS Thoughts. 3 1 5
■^ There can be no Comfort, but in Truth. 'Tis moft certain, that So- crates and Seneca have nothing which may perfuade, and convince, may eafe, and relieve us, cnthefeOccafions. They were Both under the Original Error which blindeth Mankind. Theylook'd on Death as really Natural to us: and ail the Difcouries which they have built on this falfe foundation, have fo much Vanity, and fohttle Solidity, astoferve for no other Ufe, but to demonftrate the General Weaknefs of Human Race, fince the moft Elevated Produdions of the Wifeft amongft Men, are evidently fo childifh and contemptible.
It is not fo that we learn JESVS CHRIST'^ it is not thus that we read the Canonical Books of Scripture. Tis here alone chat we fucceed in our fearch of Truth: and Truth is no lefs infalli- bly joined 10 Comfort, than it is infal- libly fjparated from Error. Let us then take a view oi Death, by thofe Lights wiiich the Holy Spirit has given us. And by thofe we h^ vc. the advantage of dif- coveriig, tbar r).r-:h is no ether than a PuniilimrOL, impc fed on Man, to ex- piate ihe Guilt, and necefTary to Man
to
^ 1 6 MoTjf. PascalV Thoughts.
to diflblve the Power, of his Sins: that 'tis this alone which can deliver the Mind from the Concupifcence of the Flelh, fome degree of which does ever adhere to Good Men, in this World; We are hence inftrufted, that JESVS CHRIST came into the World as a Vi- . ftaii and Propitiation, and as fuch of- fered Himfelf to God 5 that His Birth, His Life, His Death, His Refurreftion, His Afcenfion, His Seffion at the Right Hand of the Father, and His Prefence in the Holy Eucharift, all belong to one and the fame Sacrifice: to conclude, we areinform'd, that what was accomplifh'd - inJESVS CHRIST, muftbeaccom- plilh'd alfo in His Members.
Let us then confider Life as a Sa- crifice 5 and let the Accidents of Life make no other impreffions on us, than as, in proportion, the Accomplifbment of this Sacrifice is either interrupted or pro- moted by them. Let us ftyle nothing 111 but what turns the Sacrifice of God in- to the Sacrifice of the Devil 5 and let us honour all fuch things with the Name of Good, as render that which was a Sacrifice to the Devil in Ada/^/, a Sacri- fice to God inJESVS CHRIST. Let
m
Monf Pascals 7 hchghis. sti7
Us examin the Notion of Death Ly this Rule and Principle.
In order to \yhich Defign, it is ne^ ceffary to have recourfe to the Perfon of JESVS CHRIST: For as God regards not Men but thro* Him as a Mediator 3 fo neither ought we to regard ourlelves, or others, but with refped to the fame Mediation.
If we look not thro' this Medium, we (hall difcern nothing but either real Pains , ox deteftable Pleafures : but if we fee All Things, as in JESVS CHRIST, All will confpire for our Confolation, Satisfaftion, and Edifi- cation.
Let us refleft on Death as in JESVS CHRIST, not as without JESVS CHRIST. Without JESVS CHRIST, it is dreadful, it is deteftable, it is the Terror of Nature. In JESVS CHRIST, it is fair and Amiable, it is Good and Holy, it is the Joy of the Saints. All Events being rendred fweet in JESVS CHRIST, Death itfelf has a (liare in the Influence. To Sanftify Death and Suf- ferings to us, was the Reafonfor which He fuffer'd and dy'd : who, as He was God and Man in One Perfon, com- prized.
5 1 8 Monf. P A S C A Ls Thoughts.
prized, at once, whatever was Great and Uluftrious, whatever was humble and obfcure^ that He might fanftify all things in Himfelf , Sin only excepted^ and might be the ftanding Model of all Characters and Conditions.
Would we know what Death is, what it is in JESVS CHRIST, we muft examin the Regafd which it bears to His continual, uninterrupted, Sacrifice, And we may obferve, that in Sacrifices the principal part is the Death of the Vi- aim. The Oblation and Sanftificati- on, which precede, are indeed the Dif- pofitions, but Death is ftill the Com- pletion^ in which, by renouncing its very Life and Being, the Creature pays to God the utmoft Homage of which it is capable 5 thus humbling, and as it were, annihilating itfelf, before the Eyes of His Majefty, and adoring His Supreme pxiftence, who alone effentially exifts. There was indeed another part, to be performed after the Death of the Sacri- fice, without which it was vain and ineffeftual, namely the acceptance of it by God. This is meant by the Scrip- ture Expreffion, odoratus eii Deus odo- remfuavitatk. But this, tho' it crown'd
the
Monf. Pa SC A L V Thoughts. 319
the Sacrifice, was rather an Aftion of God towards the Creature, than of the Creature towards God ^ and did not hinder, but that the lalt Aft of the Creature was ftill determined by its Death.
We find each of thefe Circumftan- ces fulfird in our LORD^ upon His co- ming into the World. JM the Eter- nal Spirit, He oferd Himftlfftp to GOD \ '^'■^''''- M- When He cometh into the World, He faith ^' ^' '^' Sacrifice and Offerings 2 hou wouldfi not : then faid /, lo I come ^ to do thy Will^ 0 GOD. Thy Law is within wy Heart \'^^^^'^l We have here His Oblation: and His Sanftification immediately followed. His Sacrifice continued thro' His Life, and was finifh'd by His Death. It v^as need- ful for Him ^^ fifir ^f^^fi things and to enter into His Glory \ Tho He was a '^-"k- xxiv. Son^ yet learnt He Obedience by the things "^* which He fufferd \ In the Days of His ' H^^.v. 8. JF/e/Z?, when He had offer d up Prajers and Supplicutions, with ftrong crying and tears unto Him that was able to fave Him from Death, He was heard in that He fear d\ '^^^^'V-^. Finally God rais'd Him again by His Glorious Power, (of which the Fire which fell from Heaven on the Sacrifi- ces
^20 Monf. Pascal i* Thought/.
C€S was a Type,) to burn and confume (as it were,) His Mortal Body, and to exalt and reftore Him to a Life of Glory.
The Sacrifice of JESVS CHRIST being thus perfeded, as to the Aftion, by nis Death, and, as to the Subjeft, by Bis Rcforreftion, (when the I^^age of the tae Body of Sin was abforb'd in Glory 5) He had performed All that was on His part^ and there remained no- thing, but that the Sacrifice (hould be accepted of God, and that, as Incenfe, it Ihenid afcend, and carry up its O- dour to the Throne of the Divine Ma- jefty. In purfuance of which. Our LORD was perfeftly offered, lifted up and received at God*s Throne, at His Afceafion : which He efFefted partly by His Qvjn proper Force, and partly by the Affiftance of the Holy Spirit, with which He was, every way, encompafs'd and replenifti^d. He was carried up as the Odour of the Sacrifices by the Air which fupported it ; the former of v/hich pre- figured Himfelf, ^nd the latter reprefeur- ted the Holy Spirit. And the A6is of the Apojiles exprefsly report, that He was received into Heaven, to give us
•"■ " an
Monf Pascal^ Thoughts. 32 i
an affurance, that this Holy Sacrifice, accomplilh'd on Earth, was receiv'd, and accepted, ift the Bofom of the Father.
Let us, then, not be forry, as Gen- tiles without Hope, for our departed Chrjftian Friends. Our Lofs of them is not to be dated from the hour of their Death. To fpeak properly, we then loft them, when they were admitted in- to the Church, by Baptifm. Ever fince that Admiffion, they were not ours but GoD*s 3 their Life was devoted and con- fecrated to God 5 their Afticns bore no regard to the things of this World, but for the fake of God. By their Death they are at length entirely difengaged from Sin 3 and 'tis at this Moment, that they are accepted by God, and that their Sacrifice receives its accomplifh- ment and Crown.
They have now performed what they vow'd^ they have finifh'd the Work which God gave them to do^ tiiey have difcharg'd that which was the only End of their Creation. Tiie Will of ^ God is perfefted in them y and their Will is fwallow'd up in the Divine. What therefore, God has joind toge- ther, let not us put a (under : but, by a
Y rich'.
3 2 2 Monf. P A s C A l' J" Thoughts.
right Underftanding, and true Judgment, let us fupprefs, or, at leaft, moderate the Sentiments of Corrupt and Miftaken Na- ture, which exhibits nothing but falfe Images, and whofe Illufions difturb the Sanctity of thofe Thoughts, which from the Inftruftion of Chrtfiian Truth we ought to have derived.
Let us form our Ideas of Human Diflblution, not on the Pagan but on the Chrtfiian Model : that is, let them, as St. Panl enjoins, be built on Hope, the efpecial Gift and Privilege of Chri- fiians. Let us look on the Remains of a deceased Friend, not as a npifom and infeftious Carcafs, according to the fallacious poutraift of Nature ^ but, according to the AfTurance of Faith, as the Eternal and Inviolable Temple of the Holy Ghoft.
F o K we know that the Bodies of the Faithful are inhabitted by the Spi- rit of God, 'til the Refurreftion, which fliall be performed by the Power of the iame Spirit, refiding in them for that Defign. This is the Senfe of the Anci- \ ent Fathers. And 'tis for this reafon 1 that we pay Honour even to the Re- hques of the Saints. Nor was it on '■'.■'■/'' '^ ■ ■ • ' ' any
Monf. PascalV Thoughts. 323
any other Principle, that tlie Earlier CAr/- Jiia^s were wont to put the i4oly Eu- charift into the Mouths of the Deceas'd ; becaufe knowing them ftill to be the Temples of the Holy Ghofl , they thought them to be ftill worthy of an Union with this Holy Sacrament. But the Church has fince alter'd the Cuftom ; not becaufe (he denies the Bodies of Good Men to be pure and facred^ but becaufe (lie judges that the Eucharift, which is the Bread of Life, and of the Living, ought not to be imparted to the Dead.
Let us not confider the Faithful, who are departed in the Grace of God, as having ceas'd to live^ which is the falfe fuggeftion of Nature^ but as now beginning to live, which is th- infalli- ble Teftimony of Truth. Let us look on their Souls not as annihilated and loft, but asquicken'd and enlivened, and united to the Sovereign Life, And, by attending to thefe found Doftrines, let us correfl: the prejudices of Error, which are fo firmly rooted in our Mind, and the Apprehenfions of Fear, which are fo ftrongly imprinted on our Senfe.
Y ^ * Gop
3^4 Morjf. Pascal^ Thoughts.
■^ God created Man under a double Paffion^ one for his Creator, the other rforhimfelf: but on this Condition, that I the Love of his Creator (liould be in- finite, that is, (hould have no other End but God 5 and that the Love of him- felf (hould be finite, with a conftant regard and referve to his Creator.
Man, in this Eftate, not only loved himfelf without Sin 5 but had finned, could he, pofiibly, have ceas'd to love himfelf.
By the Entrance of Sin into the World Man was deprived of the former of thefe Affcdtions; and his Soul, which was ftill great, and ftill capable even of an infinite Paflion, retaining only the former, this im.mediately diffufed itfelf, and overflov/d all the mighty Space w^hich had been evacuated by the Love of God. And thus we came to love only ourfelves, and to love our- felves infinitely, that is, to love all things with refpeft only to ourfelves.
Behold the Origine of Self-love! It was Natural to Adam : it was, during his Innocence, regular and juft^ but became immoderate and criminal, upon his FalL
Be
Behold the Genuine Source of this Love • together with the unliappy Caule of its Vitioufnefs and Excefs !
The fame will hold true of our Defire of Dominion, of our Averfion to Bufinefs, and of many the like Na- tural Motions. And this whole Do- ftrine may be eafily applied to our pre- fent Subjeft. The Fear of Death, to Adiim in Innocence , was not only na- tural but juft : becaufe Human Life be- ing then not difagreeable to God, ought to have been agreeable to Man 3 and Death, for the lame reafon, ought to have been an Objeft of Horrour , as threatning to cut off a Life v/hich was conformable to the Divine Will. But upon Man's Tranfgreffion, his Life was debafed , and corrupted 5 his Soul and Body were fet at variance one with another, and both with God.
When this fatal Change had infe- fted and impaired the Holinefs of Life, the Love of Life continued ftill : and, the Fear of Death remaining with no lefs vigour, that which was juft in Adam^ was rendred unjuft in us.
This is a true account of the Fear of Death 5 whence it fprung and by
Y 3 what
^26 Mou\\ Pascal^ thoughts.
what means it was tainted and vitiated.
Let us, then, dear up the Darknefs and Error of Nature, by the Light of Faith, The Fear of Death was once good and commendable ^ but it was fo only in Paradife, where could it have prevailed; it muft have deftroy*d a Life altogether Holy and Vertuous. It was therefore jiill: to hate it, while it could not arrive, without feparating a Holy Soul from a Holy Body: but it is no ]efs jufl: to love it, while it releafeth a Soul which is righteous, from a Body which is impure. It was reafonable to decline it, when it muft have dif- folv'd the Peace and Agreement be- tween Soul and Body: but by no means when it compofes the ftruggle and Contention , otherwife endlefs and ir- recpncileable. In a word , while it muft have punilh'd a guiltlefs Body, by ' taking away its Liberty of ferving and honouring God^ while it muft have divided the Soul from a Body perfectly fubjeft, and univerfally compliant, to its Will • while it muft have put an End to all the Happinefs which Man is ca- pable of receiving 5 it might with Ju- ftice, fo long, have been dreaded and
even
Monf Pa s C A l V Thoughts. 5^7
even abhorr'd. But now, when it ends a Life ever ftain'd with fome degrees of Impurity 5 when it takes away from the Body the Liberty of Sinning 5 when it refcues and delivers the Soul from a powerful Rebel, which was continually oppofing the Meafures of its Safety and Blifs^ it would be highly injurious to maintain the fame Opinion.
Let us not abandon the Love of Life, which attends our Nature 5 be- caufe we received it from God. But then let us apply it to fuch a Life only, as God gave it us for^ and not to a quite different Objeft.
While we admit and embrace that Love which Adam had for his Life of Innocence, and which even our LORD JESVS CHRIST Tcmnd ioiBs ', let us be refolute in hating fuch a Life as is contrary to that which was loved by JESVS CHRIST: And let us be concern d at fuch a Death only, as af-* fefted our LORD Himfelf with fome fortof Apprehenfions, a Death happen- ing to a Body pure and fpotlefs in the^ Sight of God : but let us not fear a Death, which puniflbes a finful and purges an impure Body 5 and which
Y 4 there?
3^8 Motif. PascalV Thoughts.
therefore ought to infpire us with quite oppoiite Sentiments, were we in any degree pofleiVd of thofe Noble Endow- ments, Faith, Hope, and Charity.
It is one of the moft acknowledged Principles of ChrManity, that whate- ver happen^ to jESVS CHRIST, is likewife to be tranfafted in the Soul , and in the Body of every Chrjjlian. So that as our LORD fuffer'd in this Life of hifirmity and Mortality, as He was rais'd to a new Life, and at length carried up into the Heavens, where He now fits at God's Right Hand 5 in the fame manner both the Soul and Body ^re to fuffer and dye, to be rais'd again, and to afcend into Heaven.
All thefe particulars are accomplifh'd in the Soul during this Life, tho* not in the Body. ^|
' The Soul fuffers and dyes to Sin, in Repentance and Baptifm. The Soul is tais*d to a new Life in the Sacrament of the LORD'S Supper. The Soul re- linquifheth this Earth, and foars to- wards Heaven in leading a Heavenly Life on Earth : which is St Paurs mean- ing when he fays, Converfatio nofira in C^lis eji.
The
MonJ. PascalV iboughts. 529
The like Changes are not accom- pliQi'd in the Body during this prefent Life, but fhall be accompli(h*d after it.
FoK, at our Deceafe, the Body dies to this Mortal Life: at the Judgment, it {hall rife to a new Life: after the Judgment, it (hall be exalted to Heaven, and there refide for ever.
T'H u s the very fame things happen to Soul and Body, tho' at different Periods: and the Revolutions of the Body do not -take place, 'til thofe of the Soul are compleated 3 that is, not 'til after Death. Lnfomuch that Dea4:h which is the End and Crown of the Soufs Happinefs is but the firft Begin- ing, or Prelude, of Happinefs to the Body.
Behold the admirable Conduft of ^ ^ Divine Wifedom in Man's Salvation! Upon which Subject St. Aiifim informs us, that God has been pleas'd to dif- pofe things in this manner, left;^ if the final Death and Refurreftion of the Human Body (hould be performed in Baptifm, Men would yield themfelves Obedient to the Gofpel on no other Motive, but the Love and Defire of Life. Whereas the Glory of Faith ftiines out
in
330 Monf. P A s C A L J Thoughts.
in its chief Magnitude and Brightnefs, while wc purfue and prefs towards Im- mortality, thro' tiie Vale and Shadow of Death.
■^ It is not reafonable that we (hould continue abfolutely unmoved and unaf-^ fefted at the Misfortunes and Evils which befal us 5 like Angels, who have no Sentiments or Inclinations of our Na- ture : nor is there more reafon that we Ihould forrow without Hope, like Hea- thens, who have no feeling, no appre^ henfion, of Grace. But Reafon and Ju- ftice allow, that we (hould mourn like Chrijlians^ and be comforted like Chrifti^ ans 5 and that the Confolations of Grace (hould overcome the AfFeftions of Na- ture : fo that Grace may not only dwell in us, but may be viftorious and trium- phant in us: that by our thus hallow* ing the Name of our Father, His Will may become ours, His Grace may rule and reign over our Nature 5 that our Affliftions may be the Matter and Sub* jed of a Sacrifice which His Grace will pcrfefl: in us, to His Glory : and that thefe particular Sacrifices may be fo ma- ny Affurances of the entire and univer- fal Sacrifice, in which our whole Na- ture
Monf. P A s C A L V Thoughts. 521
ture (hall be purified and perfefted, by the Power of JESVS CHRIST.
Thus (hall we make advantage of our own Infirmities, while they furnifli matter for this Whole-burnt-offering, And to profit by Failings and Imperfe- aions is the Great Aim of Chriftiansy who know that all things wor!^ together for the Eleft.
If we obferve thefe things with a clofer view, and as they really are in themfelves, we (hall not fail to draw from them great Improvements of Edi- fication. For it being molt certain, that the Death of the Body is but the type and image of that of the Soul 3 if we have reafon to hope for the Salva- tion of our Friends while we lament their Deceafe, tho* we may not be able to ftop the current of our Sadnefs and Difpleafure, yet we cannot but reap the Benefit of this LefTon , that fince Bodily Death is fo terrible as to create thefe Diforders in us, the Death of the Soul is a Subjeft which ought to give us far more inconfolable Regret. God having been pleased to deliver to the firft thofe for whom we mourn, we may believe that He has gracioufly ref-
cued
"^ ^ iL
Monf PascalV Thoughts.
cued them from the fecond. Let us contemplate the Greatnefs of our Hap- pinefs, in the Greatnefs of our Mifery 3 and then even the Excefles of our Grief can be but the juft Standard of our Joy.
One of the moft folid and ufeful Charities towards the Dead, is to per- form that which they would enjoin us were they ftill in the World 5 and to put ourfelves, for their fakes, into that Condition which they wilh us in, at prefent.
By this means we (hall make them, in Ibme fort revive in ourfelves: while 'tis by their Counfels and Inftruftions that we live and aft. And, as the Au- thors of Herefies are punifti'd in ano- ther Life, for the Sins to which they have moved their Followers, in whom their Poyfon ftill operates after their Death^ fo Good Men are recompensed in a better ftate, not only for their own Virtues, but for the Virtues of thofe, whom they have engaged by their Pre- cepts, and influenced by their Exam-^ ples^
■^ Man is undoubtedly too weak to form a folid Judgment of Futurities.
Let
MonJ. P A s C x\ lV J bought s. 5 5 ->
Let us truft in God, and not fatigue ourfelves with indifcreet and unwarran- table Apprehenfions. Let us depend on the Divine Affiftance, for the Condud and Iffue of our Lives 5 and let us not yield ourfelves up to Difconfolatenefs and Defpair.
St, Anjiin obferves, that there is in every Man, a Serpent, an Eve and an Adam. Our Senfes and Natural Affe- ctions are the Serpent 3 our Concupi- fcence is the Eve^ and the Ada^/ is our Reafon.
Nature continually tempts and al- lures us: Concupifcence ever wifheth and covets : but Sin is never finifh'd, un- lefs Reafon authorize it by its Confenr.
Let us leave our Serpent and our Eve^ to carry on their Solicitations ^ if we may not entirely expel them. But let us pray God fo to fortify our Ada?;^ by His Grace, that we may yield ourfeh^es to be govern'd only by JESZJS CHRIST, and that He may reign in us triumphant- ly for ever.
334 Monf Pascal'^* T'honghts.
XXXI.
MtfcellaneoHS Thoughts.
THE greater degree of Parts and Sagacity any one is Mafter of, ^ the more Originals he will difcern in l the Charafters of Mankind. Perfonsof 1 ordinary Endowments are utter Strangers ■ to this difference amongft Men.
* A Man may have Good Senfe, and yet not be able to apply it alike fuccefsfully to all Subjefts: for there are thofe who judge exaftly within one certain Order of things 3 and yet are quite loft and confounded in another. Some are excellent in drawing Confe- quences from a few Principles ^ others from many. Some, for inftance, have an admirable Underftanding of Hydro- flat ics^ where the Principles are few, but the Confequences fo fine and deli- cate, as not to be reach'd without the greateft penetration. And thefe Perfons would perhaps be no extraordinary Geometricians : becaufe the Principles of Oeometry are vaftly numerous 5 and
becaufe
Monf. PascalV Thoughts. 335
becaufe a Genius may be fo form'd, as with eafe to fearch a few Principles to the Bottom, and yet not to comprehend things with the fame Accuracy, where the Principles are diffufed to a larger compafs.
There are two fort oi Genius s there- fore 5 the one, difpofed for a deep and vi- gorous penetration into the Confequences of Principles , and this is a Genius pro- perly true and juft: the other fit to comprehend a great number of Princi- ples without Confufion 5 and this is the Genius for Geometry. The one con- fifts in the force and exaftnefs, the o- ther in the extent and capacity of Thought. Nor is this Diftinftion with- out Ground : becaufe a Genius may be vigorous, and yet contrafted : or it may have, on the contrary, a great reach and little Strength.
ThePvE feems to be a wide difference between a Genius for the Mathema- tiques, and a Genius for Bufinefs, or Policy. In thofe Sciences the Princi- ples are grofs and palpable, yet fo far removed from Vulgar life, that a Man is at a lofs to turn his Head that way, for want of Praftice; but upon the ' lead
33^ Monf. PascalV Thoughts.
kaft application he fees them All at their Full, and muft have a very unto- v^ard Judgment if he draws wrong In- ferences from Principles which are too big to be overlooked, and too diftinft to be confounded.
But in Bufinefs and Policy, the Prin- ciples are taken from daily Cuftom, and from the Aftions of the whole World. There is no need here of gi- ving our Head a new ply, or of com- mitting Violence on ourfelves. The only Point, is to have a good Difcern- ment: But then it ought to be very Good : becaufe thefe Principles are fo numerous and fo independent, that 'tis hardly poffible but fome of themfhould efcape us. And yet the omiffion of any one Principle breaks the whole thread, and betrays ps into Error. A Man in this Cafe, mufl be clear and capacious, that he may comprehend the whole fet of Principles^ and he muft likewife be juft and folid, that from kiiown Prin- ciples he may not deduce falfe Conclu- fions.
Every Geometrician would, there- fore be a Man of Bufinefs if he were not too fhort fighted ; for he feldora
argues
Monf PasCalV Thoughts. 337
argues wrong , when he's through- ly acquainted with his Principles. And every Man of Bufinefs might be a Geo- metrician, if he could once turn his Thought to the lefs obvious Principles of Geometry.
The reafon, then , why fome Per- fons of Management and Subtlety are not equally qualified to excel in Mathe- maticks, is, becaufe they cannot bend the whole ftrefs of their Mind to Princi- ples which lie fo far out of the Road : and the reafon why fome Perfons ad- mirably fuccefsful in the (Icudy of the Mathematicks, are lefs happy in Civil Bufinefs, is, becaufe they are pur-blind in the things which lie juft before them. For thefe latter having been accuftcm'd to Principles which are full and di- ftincb, and having never reafon d, even from thefe Principles, 'til they have viewed them a confiderable time, and have handled them after their own way,. they cannot but lofe themfelves in mat- ters of Political Addrefs. Here, the Principles will not fubmit to be thus treated and managed : they are not to be difcern'd without difficulty: the Mind rather feels, than fees them: and
Z it
y
338 Mon^. Pa s c A ^ls Tbougbts.
it would require almofl: an infinite la- bour, to work a perception of them in thofe, who have it not by their own Natural Sagacity. Thefe things are fo nice and fo numerous, that a Man mufl: have the cleared and fined Under- ftanding to apprehend them: and, if apprehended, 'tis very feldom that they can be fo regularly demonftrated, as th^ Subj^ft of Geometry 5 becaufe no one can pretend to have fo firm an hold of their Principles, and neccffary Foundati- ons ^ this being a task next to impof- fible. We muft fee them at one imme- diate View- without the train and pro^ grefs of Reafon ; at lead, the Intuitive Knowledge of them mud be extended to fuch a^ degree, e'er the Rational can proceed. Thus it rarely haffpens that either of thefe Genius's can advance nny deps, in the Province of the other. The Madcrs of Geometry fometimes rmke therifelves ridiculous, by endea- vouring io confine the Subjefts of Bufi- nefs to their own Method, and by re- tair.ing the way of Definitions and M'lxims, a Procefs which this kind of re^foning v/ill not bear. Not but that the Mind does th^ very fame thing
whicfj
Monf. Pa s C A lV Thoughts. 339
which they propofe to do by their Rules: but then tlie Mind does it lilent- ly, and naturally, without Art or Shew ^ and in a way above the Capacity of mofl: Men to conceive, and of all to exprefs.
On the other fide the Politic Heads, having been ufed to judge of things in the way of Intuition, are fo ama- zed when we offer them • Problems which they apprehend nothing of, and fuch as they cannot enter into, but thro' a feries of Definitions and barren Maxims, that they find them foon dif- hearren*d, and inclined to give over the Purfuit. But, then, 'tis certain, be- tween both, that a Falfe Genius will neither make a Geometry Profeflbr, nor a Privy Counfellor.
Men who have a Genius only for Mathematics, will be true and exad in thinking, provided all things are ex- plain'd to them in their own formal manner: otherwife their judgment will be erroneous and infupportable ^ becaufe they never proceed right, but upon Principles of which they have a per- feft Viev/. Again, thofe who have a Genius only for Bufinefs are feldom
Z 2 Patient
4Q Mof7f. ?ASCAl! s Thoughts,
Patient enough to defcend into the firft Principles of fpeculative and abftrafted things, which they liave not encountred in Common Life and Aftion.
■^ It is eafier to dye without the thought of Death, than to think of Death without the Apprehenfion of Danger.
"^ It often happens that, in the proof of certain Common Rules, we make ufe of fuch Examples as might reciprocally have been proved by the fame Rules. Nor is the former method without its ufe: becaufe being ever wont to fuppofe that the Obfcurity lies on the fide of the thing to be proved, we, there, difcover more Light and Evi-: dence in the Examples. So that if we would illuftrate a General Truth, we inftance in a particular Cafe 5 and if we would decide a particular Cafe, we be- gin with the General Truth. We ever fancy fomewhat of doubt and difficulty in the Subjeft of the Queftion, and fomewhat clear and conviftive in the Medium by which we would evince it. We propofe the former under the no- tion of its being obfcure, and we ap- ply the latter under the notion of its
being
Mo?2f P A s C A Ls Thoughts. 341
being perfpicuous^ and thus affift ouf Underttanding, either way, in gaining its Point.
"*" W E ordinarily prefume that all Men have the fame apprehenfion and fenfe of tlie fame Objeft, when prefen^ ted to them : but we prefume thus much, upon a precarious title, and without real proof. I know very well that Men apply the fame Words to the fame Occalions 5 as when two Perfons look on the Snow, both the one and the other exprefleth the appearance of this Objeft by the fame term of White. From this conformity of Speech we draw a ftrong Conjefture for the like con- formity of Idea 5 which tho' highly pro- bable 5 yet is not abfolutely demonftra- tive.
^ All our reafonings turn at laft up- on a fubmiffion to Senfe. Now our Fancy is like our Senfe in one refpeft^ and unlike it in another : like, becaufe it cannot reafon 3 and yet unlike^ be- caufe 'tis falfe and treacherous. And hence it comes to pafs that thefe two Powers, tho' oppofite to each other, are fo hard to be diftinguifti'd. A Man pretends that my Senfe is Fancy, and
Z 5 that
"'42 Monf, PascalV IhoHghts.
0
that his Fancy is Senfe: and I am even with him, by (hewing myfelf the fame favour. There is need of a Rule in this Cafe: and Reafon indeed offers us one, but fuch as is pliable either way, and fo leaves us, in effeft, without any Rule at all.
* Those who judge of any Work by Rule, are in refpeft of others, like a Man who has a Watch , when the reft of the Company have not. One Friend fays we have been two Hours together ^ another affirms it to have been but three quarters of an Hour (ince we met. Here I privately look upon my Watch, and tell one that he's Melancho- ly, a*rid the other that he's Merry 5 be- caufe we have been together precifely an Hour and a half: and I defpife thofe thofe that tell me. Time pafieth as I pleafe to make it, and pretend that I /udge of it by my Fancy, not knowing that I judge of it by my Watch.
■^ The^e are Men in the World who are Good Speakers and" 111 Wri- ters. The reafon of which feems to be, that the Place, the Company, &c. warms and ripens them , and draws more out of their Genius than it could
produce
Monf. Pascal i' Thoughts. 5^5
produce without luch an aftuating Heat.
* T H E K f/s nothing which does more Mifchief than our unhappy Cu- ftom of following the Exception inftead of the Rule. We ought feverely to hold to the Rule, and refolutely to op- pofe the Exception. And yet becaufe there will be always fome allowable Ex- ceptions, this Severity ought to be tem- pered with Juftice.
* It feems, in one fenfe, not abfurd to affirm, that the whole World is un- der a Delufion. For tho* Peoples Opi- nions may really, and, in themfelves be found, yet they are not found in tteir Heads: becaufe they generally miftake, by fancying Truth to be where 'tis not, and by pointing to the wrong Place.
^ Those who have a Genius for Inventions are but few , thofe who have none are vaftly the more nume- rous, and, by conf^^qiience, the ftron- ger fide. And we find the latter com- monly making ufe of ihis Advantage of Number and Strength, in denying the Authors of rare Difcoveries the Glory which they feek, and defcrve by their Labours: who, if in fpight of Ingraci- tude, they vigoroufly maintain their
Z 4 Title
344 ^W- P^sCALVTfo^/i^ki",
Title to Applaufe, and exprefs a con- tempt of the unskilful and partial Mul- titude, all they get by their Obftinacy, is, to be expofed forEnthufiafts and Viiionaries. A Man ought, therefore, to be very cautious of aliUming to him- felf this Honour , how confiderable fo- ever in Merit, and ought to reft fatif- fied with the approbation of thofe few, who know how to fet a true Value on him and his Studies.
■^ T H E Underftanding naturally be- lieves, and the Will naturally loves: fo that if either of them be not direfted to true Objects, it muft neceflarily take up with falfe.
"^ Many things which are true, have been contradifted : many which are falfe, pafs without contradiftion. To be contradidled, is no more a Mark of Falfliood: than not to be contradifted, is a Mark of Truth.
^ CJESAR was too Old, in my Opini- on, toamufe himfelf with projeding the Conqueft of the World. Such an Imagi- nation was excufable in Alexander , a Prince full of Youth, and Fire, and not eafy to be checked in his Hopes. But C£far ou2ht to have been more Grave.
■^ All
Monf. Pascal^ Thoughts. g^j.^
"^ AlL the World fees that Men ven- ture for Uncertainties: in Vciages, in War, €vv. But all the World does not fee the particular Rule by which Men proceed, and whicii demonftrates that they ought thus to venture. Mon- tagm knew it to be true in Fad, that Men have a Natural difguft for For- mal Fools 3 and that Cuftom governs all things 3 but he could not have gi- ven a Reafon for either of thefe Truths. Thofe who fee not the Caufes of things, but the bare EfFefts, are, in regard to thofe who fee the Caufes, like thofe who have Eyes in regard to thofe that have none. For Effects, are, in a manner, the Objefts of outward Senfe 5 but Caufes are difcernible only by the Underftanding. And tho' 'tis the Un- derftanding likewife which takes Cog- nifance of Effefts , yet this Adt of the Underftanding bears no more propor- tion to that nobler Ad which diftin- guifties the Caufes, than the Bodily Eye to the Eye of the Mind,
^ The Senfe we have of the falfe- nefs of thofe Pleafures which are pre- fent, and the Ignorance we are un- der as to the Vanity of thofe Pleafures
which
54^ Monf P A s c A L V Thoughts.
which are abfent, are the two great Sources ot all our Levity and Incon- ftancy.
^ If we dream'd the fame thing every Night, it might perhaps affeft us no lefs than the Objefts which we encounter by Day. And if an Artifan (hould be fure of dreaming as often as he went to Bed that He was a King, I think he would be as Happy as a King who fhould dream conftantly, for the fame fpace, that he was an Ar- tifan. Should we every Night dream that we were purfued by our Enemies, fo as continually to lye under the fright J of thefe troublefom Phantoms, or that we were engaged in a fucceffion of Labour, as in Travelling, or the like^ we fliould fuffer almoft as much, as if the things were real 5 and fhould be as much afraid of fleeping, as we are now afraid of being awake, when wc apprehend ourfelves to be entring up* on thefe Misfortunes or Difficulties. And the Confequence of the Reality could fcarce be more fatal, than that of the Imagination. But becaufe our Dreams are ever varying from themfelves, ^ what they prefent us with ftrikes us
more
Monf. Pascals 7houghts. 347
more faintly than what we behold with open Eyes, which is for the moft part uniform, equal, and conliftent. Not but that this latter way has alfo its Changes 5 tho* not with fuch frequency, or fo great abruptnefs, but in the man- ner of an eafy Journy. And hence came the phrafe of our being /> a Dream: for Life is indeed but a Dream, tho' of a lefs inconftant and irregular kind.
■*" Kings and Princes fometimes re- tire for their Diverfion. To be always on the Throne would be a wearifom Slavery. Greatnefs muft upon Occafion be abftain^d from, to preferve and re- frefti the taft of it.
* Tis furprizing to confider, there are Men in tlie World, wtio, having bid defiance to all the Laws of God and Nature, do yet conftitute Laws afnoig l laemfelves, to which they pay the cxafteO: Obedience: as for inftance. Thieves d^^.
^ Those mighty Efforts and Sallies to which the Mind fomfriimes attains, are things which it cannot keep poffef- fionof : ii winsrhem by a vigorous flight, and lofeth them by as fuddcn a fall.
^ Pivo-
348 Monf Pascal s Thoughts.
"^ Provided we know the Ruling Pailion in any Man, we aflure ourfclves of being able to pleafe him. And yet every Man has his peculiar Fancy and Humour, contrary to his real Good, even in the Idea which he forms of Good : and this Diverfity breaks and difconcerts the Meafures of thofe who are ftudious of winning upon the Af- feftions of others.
^ By the means which we corrupt our Judgement, by the fame we corrupt our Senfe. Now both our Senfe and Judgement are chiefiy form*d upon Con- verlation : fo that Good or 111 Compaq ny may make or mar them. It is there* fore of the greateft importance to choof^ our Company well 5 that we may con- firm, and not debauch our Powers:" and yet 'tis hardly poffible to make this good Choice, unlefs they are al- ready confirmed and not debauch'dj Thus the whole matter runs in a Cir^ cle, which, without a very particular' Happinefs, we fhall never get out of.
"^ We naturally fuppofe ourfelv( more capable of diving to the Center* of Things, than of embracing the Cir- cumference. The Vifible Extent of the
Worlds
Monf. Pascal X T^houghts, 54^
World, plainly furpaffeth us and our Faculties. But becaufe we ourfelves do likewife furpafs, with a great difpro^ portion, the minuter parts of Nature, we fancy, that thefe muft neceflarily fall under the Command of our Mind. And yet it requires the fame (that is, an in^ finite,) Perfeftion, and Capacity, to defcend to Nothing, as to extend to All. And I am perfuaded that if a Man could penetrate into the firft Elements of things, he might, by the fame Strength, arrive at the Comprehenfion of Infinity. Each Labour depends on the other ^ each con- dufts to the other. Thefe vaft Extre- mities, the farther they reach, the more furely they meet and touch, reuniting, at length, in God, andin God alone.
"^ If a Man did but begin with the Study of himfelf, he would foon find how incapable he was of proceeding far- ther. For what poffibility is there, that the Part (hould contain the whole ? It feems, however, more reafonable that we {hould, at leaft, afpire to the know- ledge of the other Parts ^ to which we l3ear forae proportion and refemblance, But then, the Parts of the World are |o nicely inter woyqn^ foexquifitcly linked
^"4
550 Monf P A S C A Ls Thoughts,
I
and encafed one within the other, that 1 look upon it as ioipoffible to under- ftand one without another, or, even, without All.
T o inftance in ourfelves. Man has really fome depeadtnce on every thing that he knows. He has need of Place* to contain him 5 of Time, to lengthen out liis Duration 5 of Elements to com- pofehis Frame 5 of Motion, to preferve his Life 5 of Heat and Food, for Nou- rrftiment; of Air, for Refpiration. He fees the Light which (hines upon him, he feels the Bodies which encircle him 5 in (hort he contrafts an Alliance with the whole World.
In order therefore to an exaft Know- ledge of Man, we muft know whence it comes to pafs, that Air, for Exam- ple, (hould be neceflary for his Subfift- ence: and to apprehend the Nature of Air, we (hould know by what particu- lar means it has fuch an Intiuence on the Life of Man.
Again, Flame cannot fubfift with- out AirT therefore the Philofophy of the one depends on that of the other.
All things, then, being in different Regards, Effefts and Caufes, Dependents
and
Monf Pa SC a lV Thoughts. 3 5 i
and Affiftants, near and remote, hold- ing communication with each other by a Natural , tho* imperceptible , Line , which unites the moft diftant in place, and moft repugnant in kind 5 I fee no poffibility either of knowing the Parts without the Whole, or of knowing the Whole, without a diftinft appre- henfion of the Parts.
And what feems to fix and com- plete our utter Inability for the Know- ledge of Things, is, that they are All in their own Nature fimple, whereas rve are compofed of two oppofire Na- tures, Spirit and Body. For 'tis im- poffible that our reafoning Part (hould be other than Spiritual. And as for the Extravagance of thofe who will allow themfelves to confift of nothing but Body, this excludes them ftill more forcibly from all acquaintance with the Objefts about them, it being a moft un- conceivable Paradox to affirm , that Matter is capable of Reflexion , or Thought.
Tis this Compofition of Body and Spirit which has made the Philofophers, almoft univerfally, confound the Ideas pf Things^ afcribing to Body the Pro- perties
352 Monf. Pascal^ Thoughts.
perties of Spirit, and to Spirit the AfFe- ftions of Body. Thus they tell us, with good affurance, that Bodies have a tendency downwards 5 that they af- pire to their proper Center 5 that they (bun their own Deftruftion 5 that they avoid a Vacuum ^ that they have their peculiar Inclinations, Sympathies and Antipathies: all which belong purely to Spirit. But on the other hand, if Spirits are the Subjedt of their Difcourfe, they confider thefe as circumfcribed in Place 5 as endued with Local Motion 5 &c. which ought, in juftice, to be ap- lied to Body only.
Instead of receiving into our Mind the true and genuine Ideas of things, we ftrike a tinfture of our own com-^ pound Being on all the fimple Objeds which we contemplate.
While we make no fcruple to com- pofe the whole World of Spirit and Body, might it not feem natural to in- fer, that we really apprehended this Compofition? And yet this is what, of all thin'^s, we are mod at a lofs to ap- prehend. Every Man is to himfelf the moft prodigious Objeft, in the Extent of Nature: for as he knows little of
Body
Monf PascalV Thoughts. 561
Body, and lefs of Spirit, fo he knows leaft of all, how Body (hould be united to Spirit. This is the very complica- tion of all his Difficulties : and yet this is no other than his own proper Being. Modus quo Corporibus adh£ret Spiritus comprehendi ab bominibm non poteji : d^ hoc tcLtnen homo eji.
■^ In Natural things, ( the Know- ledge of which is not neceffary to us,) fince there are many which exceed our Difcovery, it may perhaps be not a- mifs that there (hould be fome Univer- fal Error, to bound and fix the Purfuits of Men. Such , for inftance , as the Vulgar Opinion concerning the Moon, which afcribes to her the Change of Seafons, and the Progrefs of Diftem- pers. For it feems, to be one of the principal Infelicities of Mankind, to entertain a reftlefs Curiofity, for things which 'tis impoffible they (hould un- derftand. And I queftipn, whether it would not be a lefs Evil, with regard to things of this Kind, to lie under an invincible Miftake, than to indulge an unprofitable Enquiry,
■^ This Dogs mfte, fays the poor
Child: this is mj place, in the Sun;
A a Front
562 Monf. ?hSChL*s Thoughts.
From fo petty a Beginning, may we trace the Tyranny and Ulhrpation of the whole Earth.
"^ The Judgment and Underftanding have their proper Method: which is by Principles and Demonftations. The Heart and AfFefliions have a Method altogether different. A Man would expofe himfelf very remarkably who fhould go about to engage onr Love, by laying down, in a Philofophical order, the Springs and Caufes of that Paflion.
Our Bleffed Lord^ and St. Paul have oftner ufed the Method of the Heart, which is that of Charity, than the o- therof Reafon and Judgment: becaufe the principal Defign of their Difcourfes, was not (b much to inform, as to ex- cite and inflame. St. Aujim take's the fame way : which chiefly confifts in fuch lively digreffions upon every Point, as may illuftrate the main End, and keep it ever in view.
'^ The Common Idea which we form of Plato or Arijlotle reprefents them in their Garb of Profeflbrs, and as Per- fons of compofed Serioufnefs, and im- moveable Gravity. Whereas they were
really
Mo/if. Pascal^ Thoughts. ^6
really Hoiieft Gentlemen who could laugh and jefl: with a Friend, as well as Ourfelves. And 'twas in this Vein of Mirth and Humour that they fram'd their Laws, and Syftems of Polity. The Time they fpent upon thefe Pro- jefts was the mod: Llnphilofophical part of their whole Life. When they pleafed to be Philofophers in earned, they had no other Care, or Thought, than how to live with Privacy, and Tranquillity.
■^ ThefvE are fome Writers who al- ways love to put a Mask upon the Face of Nature. There's no fuch Perfon with them as a Kwg^ but, a Grande or Angufi^ Monarch 5 no fuch Place as Pa- ris^ but, the Metropolis and Capital of a mighty Kingdom,
■* When in perufing a Piece we find fome Words often repeated, yet fuch as we cannot change for others with- our a manifeft difadvantage, we ought by all means to let them ftand. For this is a true Mark of their Propriety ^ and 'twas only our Envy that made us Critics^ v/hich was fo blind as not to fee that the Repetition was elegant on this Occafion, there being no General Rule in the Cafe.
A a 2 ^ Thosbi
5^4 Monf. PascalV Thoughts.
■^ Those who bring in forced Words, to preferve the Antithefis, are like thofe who make falfe Windows to preferve the Symmetry* Their Rule is, not to fpeak Good feiife, but Good Point, and Turn. -
■^ There is a firft Model of Agree- abknefs and Beauty, which confifts in a certain Relation between our own Nature, fuch as it is, whether Weak or Strong, and the thing with which we are affefted. Whatever is form'd upon this Model takes and delights us : 'tis all the fame in building , in finging, in fpeaking, in Verfe, in Profe, in Women, in Birds, in Rivers, in Trees, in Chambers, in Drefies. Whatever differs from this Model, is always dif- pleaiing to perfons of a true reliili and difcernment.
■^ As we talk of Beauties in Poetry, fo we ought to talk of Beauties in Geo- metry, and Beauties in Phyfick 3 and yet we never ufe thefe Phrafes. The rea- fon of which is, becaufe we have an adaequste Idea of the Objefts of Geome- try and Phyfick 5 but we underftand not wherein that agreeablenefs confifts which makes the Objedt of Poetry.
We
Monf. PascalV thoughts. 365
We are at a lofs to know the real Model, and Standard, of Nature, which ought to meafure fuch Compofitions : and for want of this Knowledge, we in- vent a fet of Extravagant Metaphors, fnch as the Golden Age^ the Wof?der of our Times^ the Fatal Laurel^ the Lovely Star-^ &c. and we ftamp this Jargon with the Name of Poetical Beauties.' But now if we were to imagin a Wo- man drefs'd by the fame Pattern, we (hould have a certain Airy Damfel be- decked with plates of Looking-Glafs and Tinfel Chains, And a Nymph thus at- tired would be much fitter to engage our Laughter than our Love. Becaufe we better apprehend what's jiift and de- cent in the Habit of a Woman, than in the Ornaments of a Poem. But they who had not the like Gift of Difcern- ment , might ftill admire the Lady in this Antick Equipage, and many a Vil- lage of good note v/oukl infaliioly worfhip her for the Qiieen» Whence fome Perfons of Wit have llcyrd the Sonnets and Stanzas compofed after this fantaftical manner , the Sljieeris of the May.
* When a juft and natural Dif- A a 5 courlQ
566 Monf. P^vscal'j' Thougins,
courfe points out feme particular Paf- fion, or Efifed, we feel in our Breads the Truth of what we read, ( becaufe 'twas really there before, tho' without our Notice, ) and we find ourfelves dif- pofed to love the Perfon who has cau- ied us thus to feel it, for he feems to have given us a fpecimen not of his Goods but of our own ^ and this Civi- lity entitles him to our Affection : be^ iMes that fuch an affinity and refem- blance of Thought fails not to beget a kindnefs and endearment of Soul.
^ All true Eloquence muft be com- pofed of what is agreeable, and what is real : but then, even the agreeable part ought, in it's kind, to be likewife real. M
OFvDINARY Judges, when in reading they meet with a Natural and proper Style, are quite aftoniftied, becaufe they looked for an Author, and they find a Ma^. But thofe who have the Happinefs of a true Taft are no lefs furpriz d when, looking for a Ma^, they find an Ah- tkor. Plus Poeticf qua.m humane locutus eft. We are very large in our Compli- ments to Nature , if we pretend that (he is able to fpeak of all Subjefts, and even of.Divinity.
'^ In
I
Monf. Pa S C A lV Thoughts. 5 6y
■^ In Compofitions we ought never to draw off the Mind from one thing to another, unlefs it be purely for the fake of Refrelhment, and then it muft be at fuch time when Refreftiment is exaftly proper, and feafonable, and at no other. For he that goes about to di- vert his Reader without Occafion, does but weary and difguft him. Men are too j nice and taftiJious to bear an unneceflary ofFicioufnefs, fo hard it is to obtain any thing from them but upon the fund of Pleafure : a Coin which fails not to pur- chafe all that this World affords.
■^ Mankind have indeed a natural love for Bitternefs and Severity : yet for fuch, as is, by no means, exercifed againft thofe who are afBifted with 111 Fortune, but againfl: thofe who are proud and infolent under Good : and we (hall find ourfelves in a Miftake, if we pafs any other Judgment on this matter,
■^ MARTIALs Epigram upon the poor One-ey'd Men, is e en Good for Nothing, Becaufe it affords not the leaft Confo- lation, nor ferves for any other ufe than to give an Edge to the Vainglo* ry of the Author : But an Author can never be of Value , when he propo- A a 4 feth
3^8 Monf. Pascal' J Thoughts.
feth hirafelf as the fole End of his writing. Amhitiofa recidet Ornamenta^ We (hould ftudy to pleafe thofe who have a fenfe of Tendernefs and Com- paffion, not thofe who are Barbarous and Inhuman.
I
A PRAYER.
3 6^
A
PRAYER
O F
Monfieur PASCAL,
Compofed in
SICKNESS.
I.
OLORD, whofe Spirit is fo Good and Graci- ous in all things 5 and who art fo infinitely Merciful: that not the Profperities alone, but even the Diftrefles which happen
to
5 70 Monf. PascalV
to Thy Chofen, are the EfFefts of Thy Mercy : grant, that I may not bring a Pagan Mind to my pre- fent Affiiftions , but that , like a true Chriftian, I may in all Events acknowledge Thy Juftice, and Thy Providence. For the alter- ing of my Condition, can no w^ay affc£i: or influence Thine. Thou art ever immutable, tho' I am e- ver fubjeft to Change : Thou art the fame GOD, no lefs in afHid- ing and punifhing, than in the midft of Thy Indulgences, and plentiful Confolations.
II.
THOU gaveft me Health, to be fpent in ferving Thee: and I perverted it to a ufe alto- gether profane. Now Thou haft fent a Sicknefs for my Correftion :
Ofuf.
Prayer in Sicknefs. 5 7 1
O fuffer me not to ufe this like- wife, as a means of provoking Thee by my Impatience. I abufed Thy Gift of Health j and Thou haft juftly punifli'd me for my Ne- gledi: O keep me from abufing Thy very Puniihment. And be- caufe the Corruption of my Na- ture is fuch 5 that it renders Thy Favours pernicious to me ^ grant 5 O GOD , that thy all- powerful Grace may render Thy Chaftifements wholefom and be- neficial. If I had a heart fiU'd with Afte6}:ion| for the World , while I enjoy 'd any degree of Strength and Vigour, deftroy that Vigour for my Soul's Health : and, whether by weakning my Body, or by inflaming and exalting my Charity, render me incapable of delighting in the World, that my Delight may b^ only in Thy Name.
572 Monf. PascalV
III.
OGOD, before whom I lliall be obliged to give an exaft ac- count of my Anions at the End of my Life, and the End of the W orld : O GOD, who permitteft the World and all things in it to fubfift, only for the Probation of the Good, and for the Punifliment of the Wicked : O GOD, who leaveft harden'd Sinners to enjoy the World, with a delicious, but Criminal, Ufe:OpOD, who ap- pointeft our Body to dye, and who, at the hour of Death, remov-^ eft our Soul from all that it doat- ed 'c^pon here : O GOD, who at the laft moment of my Life wilt forci- bly feparate me from all things that have engaged my Thoughts, and taken up my Heart : O GOD,
who
Prayer in Sickneff. 373
who wilt confume the Heavens
and the Earth, at the laft day, and
all the Creatures they contain,
to convince Men , that nothing
fubfifts but by Thy Hand, and
that nothing befides Thee deferves
our Love, becaufe befides Thee
nothing is fixt and permanent : O
GOD, who wilt deftroy all thefe
vain Idols, all thefe fatal Objects
of our AfFe6i:ions : I praife Thee,
O GOD, and I will blefs Thee
while I have my Being ^ for
that Thou haft been pleas'd, of
Thy Favour towards me, already
to anticipate the Dreadful Day,
by already deftroying all things to
my Taft and Thought, under this
Weaknefs which I fuffer from Thy
Providence. I praife Thee , that
Thou haft mycn me this Divorce
from tli'" xweetnefs of Health, and
from the Pleafures of the World ;
and
:574 Monf. PascalV
and that Thou haft , for my Ad^ vantage, in fome fort confumed thefe vain Idols, which Thou w^ilt efFedually confume, for the Con- fufion of the Wicked, in the Day of Thy Wrath. Grant, O Lord^ that I may judge myfelf , after this feeming Deftrudion which Thou haft made in my behalf: fo that after the final Deftruftion which Thou wilt make, of my Life^ and of the World, I may efcape when judg'd by Thee. I know^ OLord, thatat the Inftantof my Death, I fliall find my felf entirely feparated from the World, ftripp'd Naked of all things, ftanding Alone before Thee, to anfwer to Thy Ju- ftice concerning all the Motions of my Thoughts and Spirit : grant, that I may look on myfelf as dead already, feparated from the World, ftripp'd of all the Objeds of my
Pafllon,
Prayer in Sickneff. 375
Paflion, placed Alone in thy Pre- fence, to implore Thy Mercy for the Converfion of my Heart : and that I may gather hence matter of exceeding Comfort, that Thou fliouldft be pleafed firft to fend this Image and Appearance of Death, as the Subjeft of Thy Mercy, before Thou fendeft a real DifToIution , to exercife Thy Ju- flice. As Thou feemeft to have prevented the time of my Death, fo let mc prevent the Rigour of Thy Sentence ^ and let me fo ex- amin myfelf before Thy Judg- ment , that in Thy Judgment I may find Mercy.
IV.
GRant , O Lord , that I may with an obedient Silence, a^ dore the Methods of Thy Divine
Wif.
57^ Monf. PascalV
dom 5 in the Difpofals of my Life ; that Thy Rod may comfort me j and that having lived in the Bit- ternefs of my Sins, while I enjoy 'd the Good Things of my peaceable Condition, I may taft the Hea- venly Sweetnefs of Thy Grace, during thefe Salutary Evils with which Thou haft afflided me. But I am fenfible, O my GOD, that my Heart is fo harden d, fo full of Worldly Ideas, Engage- ments, Solicitudes, and Difquiets, that neither Health, nor Sicknefs, nor Difcourfes, nor Books, (not even Thy Sacred Word and Gof- pel,) nor Thy moft Holy Myfte- ries, nor Alms, nor Faftings, nor Mortifications, nor Miracles, nor the ufe of Thy Sacraments, nor the Sacrifice of Thy pretious Bo- dy, nor all my Endeavours, nor the Endeavours of the whole
World
Prayer in Sicknefs. 369
World together^ ean eftefl any thing toward the Beginnings of my Gonverfion^ if Thou blefllit not all thefe Means, with the extraor- dinary Succours of Thy Grace. I addrefs unto Thee ^ Aliiilghty Lord, to intreat from Thy Boun- ty a Gift which the joint concur- rence of created Things can never procure or beflow. I lliould not have the Boldnefs to dired my Cries to Thee, were there, befides^ any that could hear, and could relieve them. But, O my GOD, fince the Converfion, which I now beg of thy Grace, is a work ex- ceeding all the Powers of Nature, to whom can I apply but to the Almighty Mafter of my Heart and of Nature itfelf ? To whom, O Lord, rtiould I cry •, to whom fliould I flee for Succour unlefs un- to Thee? Nothing that is not
B b GOD
^^o Morif PascalV
GOD can fix my Confidence, or fill my Dcfires. 'Tis GOD alone whom I ask and fcek : 'tis Thou alone, O my GOD, whom I hn- plore, for the obtaining of Thy felf. O Lord, open my Heart : enter | this rebellious Place, pofTefs'd by ^ my Vices and my Sins. They at prefent hold it in Subjeftion : do , Thou enter, as into th€ Jirong Mans | Houfe-^ but firft bind the ftrong I and powerful Enemy, who is Ma- fter of it i and then (poil it of the Treafures which it now conceals. Refcue and retrieve my Affe£}:ions which the World has robb'd me of: fpoil Thou the World of this Treafure : or rather refume it, as Thy own ^ for to Thee it is but a juft Tribute, becaufe Thy own Image is ftamp'd upon it. The Treafure was of Thy forming, at the moment of my Baptifm, my
fecond
Prayer in Sicknefs. 371
fecond Birth : but it is wholly impair'd and defaced : the Image of the World is graven fo ftrong- ly on it, that thine is no more dif- cernible there. Thou alone waft able at firft to create my Soul; Thou alone art able to create it a-new. Thou alone couldft im- print on it Thy Image ^ Thou a- lone canfi: revive and refrefli that defaced Image, even JESZ)S CHKI STj the exprefs Image of Thy Subftarice.
V.
OMy GOD, how happy is the Soul which can love fo' charming an Objcd: ^ where the AfFe£iion is fo Honourable, the Alliance fo full of Benefit and Safety ! I perceive, 1 cannot be enamour'd of the World, without
Bb 2 incur-
:?7- Monf. PascalV
ring Thy Difpleafure , without prejudicing^ and even degrading, myfelf : and yet the World is ftill the Mark of my Dcfire. O my GOD5 how happy are the Souls which have fixt their Defire on Thee : becaufe this is an Affeftionto which they may give themfelves wholly up5 not only without fcru- ple , but with Commendation 1 How firm and lading is their Hap- pinefs, whofe Expcdation can ne- ver be defeated : becaufe Thou faileft not; and becaufe neither Life nor Death can feparate them from this Divine Ohjcdi of De- light! For the fame Moment which fliall involve the Wicked, together with their Idols, in a Common Ruine , fliall unite the Juft to Thee in a Common Glo- ry: while as the former perifli with the perifliing Obje&s to
which
Prayer in Sicknefy, 373
which they had enfnarcd their Af- fcftions^ the latter fubfift eternal- ly, in that Eternal and vSelf-fubfiil:- ing Obje^i: to which they were fo familiarly allied. O the Happi- nefs of thofe, who with an abfo- lute Choice and Preference, and with an invinciblebent of Inclina- tion, are able to love perfe61:ly and freely, what they are enga- ged to love, out of Duty and Ne-
ceflitv !
•/
VI.
PErfea, O my GOD, the Good Motions Thou haft wrought in me. Be Thou their End, as Thou art their Beginning, Crown Thy own Gifts : for, Thy Gifts I acknowledge them to be. I ac- knowledge them, O GOD; and am fo far from prefaming on any
B b 3 fuch
374 Monf. PascalV
fuch Merit in my Prayers as fliould oblige Thee to a neceffary Grant, that I likewife moft humbly ac- knowledge^ that having given up to the Creatures this Heart which Thou formedil purely for thy own Service, not for the World, nor for myfelf^ I can expeft no means of Favour but from Thy Mercy : becaufe I have nothing in me that can engage Thy Affiftance ^ and becaufe all the Natural Mover ments of my Heart, being directed either towards the Creatures, or towards myfelf, can have no force with regard to Thee, but that of incenfing and provoking Thee. I thank Thee , therefore , O my GOD 5 for the Good Motions Thou haft infpired ; and for this amongft the reft, the Grace of thanking Thee for them
VII
Prayer in Sicknef^. 375
VII.
QTrike my Heart with true Re- ^ pentance for my Faults : be- caufe without this Pain and Grief of Mind, the Evils with which Thou haft ftricken my Body will only procure to me a new Occa^ fion of Sin. Make me rightly to underftand that the Evils of the Body are nothing elfe but the Punifliment, and at the fame time, the Figure and Refemblance, of thofe which happen to the Soul : But, O Lord, make them prove likewife their Remedy^ by ma- king me confider, in the Bodily Pains 1 feel , thofe in my Soul which I feel not^ tho' my Soul, as well as Body is overfpread with Sicknefs and Sores. For my gl'eateft Evil of Soul is this Infea-. B b 4 Ability,
7^ Monj] PascalV
fibility^ and this extreme Weak- neis, which difables it from all apprehenfion of its own Miferies. Give me a lively fenfe of thefe Miferies, my paft Offences : and grant that the refidue of my Life may be one continued Penitence, %o waih away their Stain.
r\ LORD, altho' my Life has ^--^ been hitherto free from more grievous Crimes, (the Occafions of which Thou haft been pleas'd, | in Mercy, to remove,) yet it muft needs have been exceedingly hate- ful to Thee, by reafon of my ha- bitual Negleft, my Abufe of Thy moft Holy Sacrament, my Con- tempt of thy Word and Infpira- tions, by the Idlenefs and Unpro- fitablenefs of all my Adions and
Thoughts,
Prayer in Sicknefs. 577
Thoughts^ and by the entire Lofs of all that time which Thou haft given me, for no other Employ- ment but of worftiipping Thee, of feeking in all my Bufinefs and Applications the means of doing Thy Pleafure, and of becoming truly Penitent for my daily Tref- pafles, fuch as are Common even to Good Men , and therefore fuch as require that their vi^hole Life ihould be one Aft of Repen- tance, v^ithout w^hich they are in danger of falling from their Goodnefso
IX.
Hitherto, O Lord, I have ever been deaf to Thy Infpirations, I have defpifed Thy Oracles : I have judg'd contrary to what Thou )udgeft : I have crofs'd thofe Holy
Maxims
37^ Monf. PascalV
Maxims which Thou broughteft into the World from the Bofom of the Eternal Father, and according to which Thou wilt judge the World at Thy fecond Coming, Thou haft faid^ Bleffcd are thofe that mourn^ and Woe unto thofe who hazfe recei<vd their Confolation. My Language was direftly oppo- fite : Woe unto thofe that mourn, Happy thofe who abound in Con- folations and Enjoyments : thofe who poffefs a plentiful Fortune, a Glorious Name, an uninterrupted Health, and unbroken Vigour. And for what reafon could I make thefe Advantages the Standards of Happinefs, but becaufe they fur- nifli'd their Owners with a more large capacity of enjoying the Creatures : that is, of offending Thee. Thus for Health in parti- cular, I confefs, O LORD, that
I e-
Prayer in Sicknefs. 379
I eftcem'd it a Good, not becaufe it fupplied more eafle means of profiting in a Courfe of Holinefs, of exhauftingmore Cares and more Watchings in Thy Service, or in the Afliftance of my Neighbours ^ but becaufe under its prote£5:ion I might abandon myfelf, with lefs reftraint, to the Delicacies of Life, and receive a quicker Relilli of per- nicious and fatal Pleafures. Grant, O Lord, that I may reform my corrupted Reafon, and re^lifie my Sentiments by Thine : that I may judge myfelf Happy in Affliftions ; and that under this my difability as to External Actions, Thou mayft fo purify my Thoughts and Inten- tion, as to reconcile them to Thy own : that I may thus find Thee within myfelf, while my Weak- nefs incapacitates me from fecking Thee without. For, O Lord, Thy
King-
380 Monf. PascalV
Kingdom is in the Hearts of the Faithful^ nor fhall my Heart be debarr'd fiom perceiving and en- joying it in itfelf 5 if it may be firft repleniih'd with Thy Spirit, and with Thy Wifdom.
X.
BUT, OLord, by what means fhall I engage Thee to pour down Thy Spirit upon this Mife- rable^Soil? All that I have, all that I am, is odious to Thee ^ nor can I difcover in myfelf the leaft foundation of Union and Agree- ment. I fee nothing, O Lord, but my Sufferings which have a refemblance with Thine. Look therefore ^ on the Evils I now la- bour under, and thofe which threntr ti me with their approach. Behold with an Eye of Pity the
Wounds
Prayer in Sicknefs. 581
Wounds which Thy Hand has made. O my Saviour^ who lovedft Thy own Sufferings even to Death : O GOD, who for no o- ther Caufe becamejft Man, but that Thou might'ft fuffer more than mere Man could undergo, for Hu- man Salvation : O GOD, who waft therefore Incarnate fince the Fall of Man by Sin, and didft there- fore affume our Body, that Thou might'ft feel all the Evils which -Sinhad defervd: O GOD, who fo loveft Bodies exercis'd with Sufferings, as to have chofen for Thyfelf a Body loaded with the moft grievous Suff^ering;s this World can exhibit : be pleas'd fa- vourably to accept of my Body: not for its own fake, nor for All that it contains^ for all deferves thy Wrath: but on account of the Evils it endures, which alone
can
382 Monf. PascalV
can deferve Thy Love. May my Sufferings be pleaiing to Thee, and my Afflidions invite Thee to vi- fit me. But to compleat the Pre- paration forThy reception and ftay, grant, O my Saviour, that as my Body has this in common with Thine to fuffer for Sin^ fo my Mind may have this likewife in common v^ith Thy Mind, to be forrowful for Sin : and that thus i may fuffer with Thee and like: Thee, both in my Body and in my Mind , for my numberlefs Tranfgreifions.
XL
/^Rant me, O Lord, the Grace ^^ of joining Thy Confolations to my Sufferings^ that I may fuf- fer like a Chrifiian. I pray not to be exempted from Pain: for
thi^
Prayer in Sicknefs. 38^
this is the Glorious Recompenfe of Saints : but I pray that I may not be abandon'd to the Pains of Nature without the Comforts of Thy Spirit, for this is the Curfe of Jews and Pagans. I pray not to enjoy a perfeS: fulnefs of Com- fort, without any Allay of Suffer- ings ; for that is the Noble Prero- gative of a Life of Glory : neither pray I for a perfeft fulnefs of Sufferings without any mixture of Comfort 5 for that's a State of Jewifh Darknefsand Mifery. But I pray, O Lofd, that I may feel at once, both the Pains of Nature for my Sins, and the Confolations of Grace, by Thy Spirit 5 for that's the true State of Chriftiani- ty. O, may I never feel Pain without Comfort ! but may I fo feel them together, as at length to feel Thy Comforts only without
my
384 Monf. PascalV
my Pains ! for fo, O Lord, Thou didft leave the whole World to languifli under Natural Sufferings 'til the Coming of thy Son : but now Thou comforteft and fweet- neft the Sufferings of thy Servants by His Grace, and filleft Thy Saints with Pure Beatitudes in His Glo- ry. Thefe are the three wonder- ful Steps by which Thou haft been pleas'd to guide and exalt the Works of Thy Providence : Thou haft rais'd me from the firft ^ O^ conduft me to the fecond ; that I may attain the third ! Thy Grace^ O Lord, is fufficient for me.
XIL
Suffer me not, O Lord, to con- tinue under fuch an Eftrange- ment from Thee, as to be able to refied on Thy Soul, which was
forrow-
Prayer in Stcknefs. ^85
forrowful, even to Deaths Thy Bo- dy which was opprefs'd and overcome by Death, for my Sins ^ without re-^ joicing if I may be counted vv^orthy to fuffer in my Body, and in my SouL For what can be more fhameful, and yet what is more ufual with Chriftiano^ and even with myfelf, than w^hile Thou in Thy Agony , didft fweat Drops of Blood, for the expiation of our Oftences, we make it our whole Study to live in Delicacy and Eafe ? that Cbrijiians^ who profefs a Depen-^ dence on Thee ; that thofe who, at their Baptifm renounc'd the World to become Thy Followers ; that thofc vi^ho in the Face of the Church have * engaged themfelves by a folemn Oath to live and dye in thy Service ^ that thofe who pretend a Belief, that the World perfecuted and crucified Thee^ that thofe who acknowledge Thee to have been cxpofed to the Wrath of
C c GOD,
986 Monf. PascalV
GOD, and to the Cruelty of Men, to purchafe their Redemption , that thofe who make a daily Confeillon of All this 5 who confider Thy Body as the Sacrifice which was ofter'd for their Salvation ^ who look on the Plea- lures and Sins of the World as the only Caufe of thy Sufferings, and the World itfelfas thy Murtherer;, fliould yet feek to gratifie their Bodies with the fame Plcafures and Sins in the lame World ; and that thofe who could not without Horrour behold a perfon careffing the Murtherer of 'his Father, by whofe voluntary Death theSonis ranfom'd, and lives, fhould be able to find Delight and Compla- cency, as I have done, in the World,* which I knov/ to be the Murtherer of Him, whom I own for my Father and my GOD , who was delivered for my Releafement and Safety, and who in His own perfon fuftain d the
Punifli'
Prayer in Sicknefy. 587
Puniflimcnt due to my Sins > It was moft )ufi: , O Lord , that Thou fliould'ft interrupt fo Crmiinal a Joy, as this with which I folaced myfelf under the very ihadow of Death.
XIIL
TAke from me, O Lord, that Sorrow which the Love of myfelf may raife in me from my fuflferings, and from my unfuccefsful Hopes and Defigns in this World, while infenfible and regardlefs of Thy Glory. Create in me a Sor- row refembling Thy own. Let my Pains be, in fome mcafure fer- viceable towards the appealing of Thy Wrath : let them prove the happy Occafion of my Converfion and my Salvation. Let me not hereafter wifli for Health or Life ,
C c 2 but
588 Monf. Pascalt
but with the profpefi of fpending both in Thee, with Thee, and for Thee. I pray not that Thou would'ft give me either Health or Sicknefs, Life or Death ^ but that Thou would'ft difpofe of my Health, my Sicknefs, my Life, and my Death, for thy Glo- ry, and for my own eternal Welfare, for the Life of the Church, and the Benefit of Thy Faithful Servants, into the number of whom I hope to be ad- mitted by Thy Grace. Thou alone knoweft what is expedient for me ^ Thou art my Sovereign Mafter and Lord : guide and govern me, at Thy Pleafure. Give me, or take from me, as fiiall feem beft to Thy Providence : but in all things conform my Will to Thine; and grant that with an hum- ble and perfeft Submiflion, and a holy Confidence, I may difpofe myfelf to receive the Orders of Thy eternal Wifdom ^ and may equally reverence
and
Prayer in Sicknefs.
and adore the moft different Events which thou fhalt pleafe to accomplifli in me.
XIV
T E T me with a conftant evennefs -*-' and uniformity of Spirit , em- brace all Thy Difpofals : for as much as we know not what we ought to ask, and cannot wilh one Event ra- ther than another without Prefump- tion ; and without making ourfelves the Judges and the fponfors of that Train of Future things which Thy Wifedoni has fo ^wftly conceaFd from our View. I know, O Lord, my whole Knowledge may be reduced to this one Point, that 'tis good to obey Thee, and Evil to offend Thee. After this, I know riot what is the beft, or the worft, amongft all things. I know not which is more profitable for me^
Health
5^o Monf PascalV
Health or Sicknefs, Riches or Pover- ty; any Condition, any Circumftan- ces of this World. For fuch a Judg- ment furpaffeth the force and faga- city of Men, and lies hidden amongft the Secrets of thy Providence, which I reverence and adore, but will ne- ver attempt to trace or penetrate,
XV
GRant, O Lord, that in every Con- dition, I may conform myfelf to thy Will ; and in my prefent Sicknefs glorify Thee by my Pains. Without thefc 'tis impoffible I (hould attain to thy Glory, fince Thou Thyfelf Was not made PerfeB^ but thro' Suff'e- rings.' It was by the Marks of Thy Sufferings that Thou waft known to Thy Difciples : and 'tis by their Suf- Ferings that Thou knoweft who are Thy Difciples. Receive me into that
Bleffed
Vrayer in Sicknefs. 5^1
Ble/Tcd Company, by means of thefe Evils which I endure inBody and Mind for my paft Tranfgrefllons. And be- caufe no Sacrifice is acceptable to the Father, unlefs prefented by Thee, u- nite my Will to Thine, and my Tor- ments to thofe which Thou didft not difdain to undergo. Let my Suffe- rings be interpreted as Thine own. Unite me to Thyfclf, replenifh me with Thyfelf, and with Thy Holy Spirit. Enter into my Heart and Soul, there to fuftain my Afflidions, and continue to endure in me what is behind of thy Padlon, which Thou ftill fuffcreft in Thy Mem- bers 'till the perfe£i: fulnefs and con- fummation of thy Body. So that being infpired and aded by Thee, it may be no longer 1 who live or fuffer, but Thou, O my Saviour, who liveft and fuffereft in me : and that having thus born fome Share in
Thy
592 Monf. PascalV, Sec.
Thy Sufferings^ Thou may'ft admit Rie to fome paticipation of thofe Glories which Thou haft acquired by them , and in which with the Father and the Holy Ghoft, Thou liveft and reigneft for ever. Amen.
F I N I S
/>
\
'p'
\,i
^■.4i^
:-*■'
'^